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SERMONS

BY

REV. RALPH ERSKINE, A. M.

SELECTED FROM THE BRITISH EDITIONS OF 1777 AND 1821.

WITH A PREFACE. .^^
BY THE REV. STEPHEN" H.-TYNG, D.D.

KECTOR OF ST. GEOKGE'S CHUKCH, NEW YORK,

0 1 « m e J i r s t .

*'Grace tewith all them wlio love Ihe Lord Jesus Christ
in sincerity.'' — Eph. vi. 24.

OFFICE FOR THE SALE OF

THE LEIGHTON PUBLICATIONS.

AT THE DEPOSITORY OP

O THE PROTESTANT EPISCOPAL BOOK SOCIETY,

O F

PHILADELPHIA.

1224 CHESTNUT STREET. •.,

MDCCCLXIil.

/

THE NEW YORK
PUBLIC LIBRARY

492306A

ASTOU, LENOX AND

TILDEW FOUNDATIONS

R 1930 L

The selection of the sermons of Ealph Erskine, contained in the
two volumes now published, was principally made by the Eev.
John G. Maxwell, Eector of Emmanuel Church, Kensington, with
some additions by the Eev. Addison B. Atkins, Eector of Christ
Church, Germantown.

They are printed from the Glasgow edition of 1771, with the
following alterations only: —

Passages having a local or temporary reference have been omitted,
and these omissions are indicated thus: * * *

Many of the Scripture quotations appear to have been from
memory, and whenever practicable, those of them so quoted have
been corrected, and made to conform to the authorized version.
These corrections were made by Mr. Samuel D. Wyeth.

A few, and only a few, obsolete words have been replaced by
modern ones.

Philadelphia, October, 1860.

STEEEOTYPED BY S. D. WYETH, AGT., NO. 209 PEAR ST., PHILA.

Collins, Pkinteb.

CONTENTS VOL. I.

Page
PREFACE BY THE REV. STEPHEN H. TYNG, D. D. . - - v

SERMON I.
THE WORD OF SALVATION SENT TO SINNERS, - - . - 1

"To you is the word of this salvation sent.^^ — Acts xiii. 26.

S B E M 0 N II.

GOSPEL COMPULSION ; or, ministerial power and authority, - - 16

"Compel them to come in, that mi/ house may he filled.''^ — Luke
xiv. 23.

SERMON III.

PREVENTING LOVE ; or, God's love to us tlie cause of our love to him, - 57
*' We love him, because he first loved us." — 1 John iv. 19.

SERMON lY.

GOSPEL HUMILIATION, grounded on faith's view of Divine pacification, - 103
" That thou mayist remember, and be confounded, and never open thy
mouth any more because of thy shame, when I am pacified toward thee for
all that thou hast done, saith the Lord God." — Ezekiel xvi. 63.

SERMON V.

REDEMPTION BY CHRIST, shewn to be of God as the first cause, and to God

as the last end, - - - - - - . -119

" TT7(0 of God is made unto us redemption." " For thou wast slain,
and hast redeemed us to God by thy blood." — 1 CoB. i. 30, compared
WITH Rev. v. 9.

SERMON YI.

THE GREAT RUIN AND THE GREAT RELIEF, or, help from heaven to self-
destroyers on earth, - - -•- . _ -138

" 0 Israel, thou hast destroyed thyself; but in me is thine help."
HosEA xiii. 9.

SERMONYII.

THE RENT VEIL OF THE TEMPLE ; or, access to the holy of holies by the

death of Christ, ---._... 167

" Atid behold, the veil of the temple was rent in twain from the top
to the bottom." — Matt, xxvii. 51.

IV CONTENTS.

SEEM ON VIII.

COVENANTED GRACE for covenanting work. - - - - 200

" Thou hast avouched the Lokd, this day to be thy God, and to walk
in his ways, and to keep his statutes, and his commandments, and his judg-
ments, and to hearken unto his voice : And the Lord hath avouched thee
this day to be his peculiar people, as he hath promised thee, and that thou
shouldest keep all his commandments.^^ — Deut. xxvi. 17, 18.

SEEMONS I X.— X III.

THE NATURE AND EXCELLENCY OF GOSPEL PURITY, - - - 221

" There is a generation that are pure in their own eyes, and yet is
not washed from their Jilthiness.^' — Prov. xxx. 12.

SEEMONS XI v.— X Y.

CARNAL CONSULTATION UNFOLDED ; or, the great evil of being actuated

loy carnal princii^les, in the matters of God, evinced, - - - 296

^^Immediately I conferred not with flesh and blood." — Gal. i. 6.

SE EMON XVI.

WITNESSES CITED FOR GOD ; and all their witnessing work summed up in

this one point, viz. : their attesting that he is God, . . - 348

" Ye are my witnesses, saith the Lord, that I am God." — Isaiah
xliii. 12.

SEEMONS Xvil.— XVIII.

THE COMER'S CONFLICT; or, the beginner's battle with the devil, when

essaying to come to Christ by faith. . . _ . . 372

^^ And as he was yet a coming, the devil threw him down and tare
him." — Luke ix. 42.

SEEMON XIX.

FAITH'S PLEA UPON GOD'S COVENANT, 394

" Have respect unto the covenant." Psalm Ixxiv. 20.

SEEMON XX.

FAITH'S PLEA UPON GOD'S WORD, 408

" Do as thou hast said." — 2 Sam. vii. 25.

SEEMON XXL

THE HAPPY VICTOR ; or, saints more than conquerors, - . - 422

"Nay, in all these things loe are more than conquerors through him
that loved us." — Romans viii. 37.

SEEM ON XXL— B.

THE DAY OF EFFECTUAL CALLING, a levelling day ; or, the heights from

which sinners come down in the day of effectual vocation. - - 444

" Zaccheus, make haste, and come down." — Luke xix. 5.

PREFACE.

The works of EalpTi Erskine liave long been to me a mine of
gold. The character of his sermons had been familiar to me before
I was able to obtain a copy for myself. The last edition of 1821,
had been accessible only in occasional copies for several years,
when, in a book-store in Philadelphia, a copy was presented to me
by the salesman, with the remark, that it had just been brought
there by a clergyman, who found the contents "too Calvinistic"
for his taste. I gladly caught the opportunity to add to the num-
ber of my personal companions, a friend whose conversation I had
long desired, and that copy has been to me a chosen and valued
companion since. I should be unable to point out a single writer,
in whom would be found an equal combination of excellent and
important qualifications for a Christian teacher. Many of the
Church of England writers are thoroughly evangelical in princi-
ple, and full in statement, and clear in discrimination, like Bishop
Eeynolds, and Bishop Hopkins, and Bishop Hall. Many of the
English nonconformists of the same century are also full and dis-
criminating in their statements of Divine truth, — ^like Owen, and
Goodwin, and Howe. Many of the later writers of the English
Church have also followed in the same line of clear teaching of
the Gospel ; and nothing can ever be more beautiful and complete
than the material and style of the Scotch Leighton. But no one
of' them all, and no other writer that I know, has heaped together
so great a fullness of provision, and spread out such a display of
evangelical wealth, as Ealph Erskine.

There is a fullness of statement of doctrine, a fencing off, and a
fencing in, of truth in its relations, in a division like light itself,
an earnestness of discussion and exhortation flowing out from the

(y)

VI PKEFACE.

principles declared, and a richness of terms and illustrations, that
within my reading have no rival in theology in the English
tongue. The nine volumes of his sermons and sonnets are a
whole library of religious instruction to a young minister. Some-
times a single word brings to the mind a new power and guidance,
in his particular employment of it, as when he calls the Saviour
"the Father's Trustee." Often a single line in his sonnets opens
a gate of clear entrance to most valuable and new discernment of
the truth, — as when he says of legal preachers, "they bury
Christ in Moses' ground." Nor can any spiritual and Scriptural
mind fail to gain from all his productions increased knowledge of
Scripture truth, and enlarged views and pleasures connected with it.

Ealph Erskine was a minister of the Established Church of
Scotland from 1711 to 1742, when he was ejected from that body,
and became one of the founders of the Secession Church, in which
he ministered until his death in 1752. He was born in 1685, and
settled at Dunfermline in 1711. Here his whole ministry was
passed, amidst many exciting and afflicting scenes, and with much
usefulness to the souls for whom he labored in the Lord's work.

The course of his ministry, and the earnestness of his own mind,
threw him into a variety of trials of temper and principles, and he
wrote and said much upon points of question which were wholly
local and temporary. The Scotch are not a people to take any
thi^ig lightly, which opens a fair chance of theoretical discussion,
or possible practical application of principles to other more visible
relations. To them words and signs are always of consequence ;
and among all his nation, perhaps there never was a Scotclier
Scotchman than Ealph Erskine. Nothing in his habitual line of
thought and action was a trifle. He took every thing seriously
and hardly. He was always ready to say, like Jehu to Jonadab,
but much more seriously, " If thy heart is as my heart, come up
with me." Aud though his temper and heart were very far from
unkindness or bitterness, and love really filled His soul towards all
the people of God, he found great difficulty in conceiving that any
really enlightened and conscientious persons should take views on
religious subjects materially differing from his own.

PREFACE. Vii

He lived in an age of very peculiar earnestness and excitement
for such minds. Scotland had just passed through the heavy trials
which proceeded from the love of the people for their native
Stuarts, from the. thorough revolution which had cast that line
from the throne, and from the hateful, though ineffectual, attempt
to force upon their Church, a government and ministry which they
had renounced, and regarded with abhorrence. During this whole
period, political and ecclesiastical questions of the deepest applica-
tion and import were the subjects of constant thought and consid-
eration. Every event and every public agent seemed to stand in
some special relation to the times, and none could obtain a fair and
separate consideration upon the ground of individual merit. Ac-
cordingly, the habitual observation and conversation of the sur-
rounding nation, from his very youth, combined to interest and
excite an earnest mind like Erskine's to a constant seriousness of
thought and feeling in the exercise of his own influence, and the
contemplation of his own position.

The Church of Scotland, during this period, was manifestly en-
tering upon a time of comparative relapse from the intense eager-
ness of their former protests and defences. To a certain degree,
the indolence of man had become weary of disputing, and the
wisdom of man had taken calmer and -more rational views of sub-
jects of contention, and the multitude of the ministers and people
were naturally settling into a moderation of feeling and thought
upon controversial subjects. The two-fold effect of such a process
would be to make mere worldly and unspiritual minds become in-
different to points of doctrine, and to arouse the energy, kindle the
jealousy, and sharpen the discrimination and watchfulness of
minds so earnest, real, and instructed in the truth as Erskine's.

It was at this period that he commenced his work in the minis-
try, and its process and history were just what might have been
predicted of such a person at such a time. He became distressed
and disgusted with what appeared to him the increasing indiffer-
ence to Gospel truth, and more and more unyielding in his own
determined maintenance of the doctrines which others of the na-
tional clergy appeared to him to reject. Every event and relation

Vlll PREFACE.

was viewed bj Mm in tte light of this one line of duty; and that
which was' in reality but a living love of the Grospel in his heart,
and a solemn conviction of duty in maintaining it, often ran with
him into intolerant zeal for subordinate points, and impatience
with those, who could not in all things coincide in the conclusions
and purposes of his intensely earnest mind.

At twenty-seven years of age, Mr. Erskine was inducted into
the pastoral office at Dunfermline. It was a parish containing
more than 6000 "examinable persons," in the peculiar language
of Scotch designation, but had been for several previous years va-
cant and destitute. Mr. Erskine was ordained as a second minister
in the parish, to a pastor who had been inducted within the year
before. His whole youth and early maturity had been marked by
increasing study, and enlarging Christian character. He was ex-
tremely modest and retiring in his native disposition, and had held
himself back from public service. But he was earnestly alive to
the spiritual demands of the great work he had undertaken ; and
he devoted liis energies and mind, with increasing diligence, to its
demands. He was from the beginning of his ministry an indefati-
gable student of theology, as all his sermons witness, and kept a
diary through the whole duration of his pastoral labors. Indeed,
his amount of study was very remarkable, when considered in
connection with the faithful practical ministry he was daily ac-
complishing.

His sermons were habitually written, and with great care.
Their length makes them a curiosity, when viewed by the standard
of modern preaching; and their voluminous divisions and sub-
divisions give an exhibition of the intelligence and Scriptural
instruction of his days exceedingly honorable to the people of his
nation and time. Any one of these discourses would be ample for
three or four that would be esteemed adequate and enough for a
modern assembly.

In a short time after his induction at Dunfermline, his colleague
died, and a new minister was called to his aid, now the chief minis-
ter of the parish. A very interesting exhibition of Mr. Erskine's
Christian feeling was given in his affectionate and tender welcome

PREFACE. ix

of his new assistant, and in a paper of mutual agreement, wLich
he prepared, to govern them in their relations to each other. This
paper is really so exemplary and valuable, that I would perpetuate
it, if possible, as a pattern for others in similar relations. Thus
these faithful men agree together, —

"First. — We will not receive or entertain any ill report of one
another : no, not from the wife of our bosom, or dearest or near-
est friend or acquaintance ; and whatever we may hear that mav
occasion any jealousy, we will not give it any entertainment, till
first we have made inquiry thereinto, by a friendly communication,
for removing any mistakes.

" Second. — In all our public administrations and mutual help-
fulness to one another in our work, we will not be under the man-
agement of our wives, nor any other's counsel or advice, when it
comes to interfere with, and run in opposition to, those duties of
love and neighborhood, agreement and fellowship, that we owe to
one another, especially in matters where we need one another's help,

"Third. — Upon any call of Providence that may require our
absence from any congregational work, we will endeavor to be mu-
tually helpful to one another, whether in preaching, or in any other
ministerial work on week day or Sabbath day, such as visiting the
sick, catechising in our colleague's quarter, as well as in our own,
when there is a call of Providence thereto.

"Fourth. — "Whatever respect or disrespect is shown by the people
to one of us more than another, it shall not, though grave, have
any influence upon our grudging or entertaining ill sentiments
about one another, or diminish that regard and love that we should
have towards one another, whatever difference may be in people's
carriage in preferring one of us before another.

" Fifth. — In matters of moment wherein we are both equally
and mutually concerned, we will act by previous concert, particu-
larly in all our public intimation about visiting, catechising, and
the like, when it is possible for us to concert together ; and in all
matters of less moment, or indifferent, (wherein Satan may seek to
get advantage of us, as well as in greater matters,) we will mutu-
ally yield one to another.
2

X PREFACE.

" Sixth, — We will not only keep up a good correspondence be-
tween oarselves, but endeavor to conciliate all that love and respect
from the people to eacli other that is possible, seeing that it is for
the furtherance of the Gospel that people entertain love and respect
for us both ; and therefore that neither of us will hear or give
entertainment to any thing that may be spoken, either by good or
bad, to the disadvantage of his colleague, without resentment, or
endeavoring his just vindication in all proper ways ; and therefore
whatever we shall hear as ungrateful to people, either in method
or manner of speech, or whatever is reckoned amiss, whether in
our public ministrations or private communications, we will in a
friendly manner communicate it to each other, without taking of-
fence at one another's freedom ; and we will entertain no insinua-
tions of people's commending or applauding one of us beyond
another which may tend to the detriment or discouragement of
either of us, without endeavoring at the same time to drop what
may have a tendency to make our fellows have the same respect
that may be pretended toward ourselves by those who make such
insinuations.

" Seventh. — Whatever we reckon amiss in any part of our min-
isterial management, whether with respect to doctrine, discipline,
or any such thing, we will in a friendly way caution and confer
with each other thereabout : also, we will bear with one another's
weaknesses, and in a friendly manner make each other, if possible,
sensible thereof, in order to our and our people's advantage ; thus
employing our endeavours to draw in the same yoke.

" Eighth. — That we will not keep up or attend any separate
societies in the congregation, without mutual consent or endeavors
' to have each other the same way, stated or concerned thereabout,
as we ourselves may be ; and we will not indulge any keeping up
a more close correspondence with one of us more than another,
such as may tend to cause any thing of alienation in them to either
of us, or to cause in us toward one another.

" Ninth. — We will allow no difference or distinction of one be-
fore another as to matters of our public ministry, or even as to
matters of common civility; not taking away any honorary place

PEEFACE. XI

of anotlier, except when necessity, order find decency obliges us,
but being kindly affectionate one to anotlier, with brotherly love,
in honour preferring one another.

" Tenth. — "We will endeavour to strengthen one another's hands,
not only in public in our praying and preaching, confirming what
truth and safe doctrine our colleague hath advanced, but also in
private, when occasion offers, we will endeavour to show ourselves
concerned, as for the success of our own, so of one another's la-
bours ; studying to inculcate upon people the doctrine of the Gos-
pel preached by our colleague, as well as that by ourselves."

This fine statement of concord in the very difficult circumstances
of an associate ministry was practically illustrated and maintained
for many years. Erskine was a man of warm affections, and de-
lighted greatly in communion of spirit with like-minded men. His
friendships were strong and ardent, and he felt the more deeply
and earnestly when, in subsequent life, not only difiiculties arose
for him in the Church at large, but also in his most personal rela-
tions. His days of controversy in maintaining the truth which he
preached, brought out a separation from this beloved colleague,
and even arrayed his own son, then in the ministry, in the Church
courts against him.

It would be pleasant to contemplate good men apart from con-
trasts to their characters or their principles, and only in the light
of their own positive adoptions and maintenance of truth. But
controversy becomes, in the order of Divine Providence, not only
the main instrument of defining and impressing truth in its positive
discrimination, but also of describing and fortifying the individual
characters who have been instructed by it. Beyond question,
Ealph Erskine acquired the singular clearness of his conceptions
and statements of Gospel doctrine in the very necessity of accu-
rately defining and defending them, which the controversies of his
day imposed.

A book published imder the title of "The Marrow of Modern
Divinity," was the immediate occasion of the controversy which
finally drove Erskine, with his brother and some others, from the
communion of the Established Church. The doctrines of this book

XU PREFACE.

were condemned by a vote of tlie General Assembly, and earnestly
• defended and adopted by Erskine and his friends. Tbe condemna-
tion of these doctrines led to a series of persecutions of those who
held them. " Our escaping the lash of their highest censure," he
says, " was more owing to prudential considerations among mem-
bers than to the tendency of their acts ; so their disposition ap-
peared too evidently whenever any student or candidate was sup-
posed to be tinctured with the 'Marrow,' — that is, with a Gospel
spirit. There was no quarter for such. Queries upon queries
were penned to discourage them, and stop their way, either of
being entered on trials, or ordained into churches ; while those that
were of the most loose and corrupt principles were universally
most favored and furthered."

Ealph Erskine remained for some time in the communion of the
Established Church after his brother was ejected and deposed.
With great unwillingness, he sundered the ties which bound him
to the Church in which he was born. " I have many struggles in
my mind," he says, "about secession from the judicatories, and
joining with the free brethren." But at last, he was driven so far
by the opposers of the truth which he loved, that he could resist
with a good conscience no longer ; and he united himself formally
in 1737 to the Secession. In May, 1740, he was finally deposed
with them from the ministry of the Established Church of Scot-
land, for maintaining the very truths which that Church has al-
ways professed to hold as its dearest treasure ; and he went out
with a good conscience, and with the Divine blessing evidently
resting u|3on him. He was now 55 years of age, mature, consider-
ate, and sufiiciently experienced to find such a separation a very
painful trial. But he was not of a temper to sacrifice the Gospel
for worldly peace ; and dark as seemed the prospect, he entered
upon the new path which God had manifestly opened.

His way now was peaceful, but in the straits of new experiment.
A large portion of his congregation seceded with him. Their first
gathering was in a tent which they pitched upon the green. But
their immediate attempt to build themselves a meeting-house was
abundantly successful. They erected a building capable of accom-

PREFACE. Xlll

modating two thousand people, and there Ealph Erskine preached
to a numerous and cordially-attached congregation to the end of
his life. He said to them on entering upon his new field, " I find
at present in this congregation, the generality of the people therein,
giving such an evidence of their favour towards me as I never ex-
pected, never desired, never proposed ; nor did it ever enter my
head or thought. And I own I should be very ungrateful if I did
not entertain a kindly favour and affection for you. There is
another token of your favour to me, that I would desire at your
hand ; and that is, that you will accept of my message that I have
to you from my glorious Lord and Master Jesus Christ, by coming
to him for salvation to your soul ; that you match with him as
your head and husband, your friend and father, and come to him
for grace and glory, that you may be happy in him in life and
death, judgment and eternity."

He now devoted himself to his work with increased ardour, and
maintained in his new relations all the former services which he
had established in his pastoral care of the whole town, though his
congregation was composed of those only who voluntarily sought
the benefit of his ministry. He was reverenced and beloved by
them and by his brethren with very strong affection. And the
whole style of his sermons is so directly and distinctly personal in
their application, that we can well understand the reason of this.
He was a deeply-experienced Christian, and his counsel and guid-
ance could not but have been an eminent blessing to those who sat
under his ministry. The concluding twelve years of his earthly
labours were a constant recapitulation of spiritual blessings upon
his flock. During these years he prepared his Scripture songs,
and those many poetical works, which, with whatever want of the
mere elegance of taste and polish, are, perhaps, more than any of
his works, and more than the works of any one beside, full and
flowing with the purest and clearest Gospel truth. His constant
labours were uninterrupted till within a week of his departure in
November, 1752. Among the last words which he was heard to
utter were, "I will be forever a debtor to free grace!" His last
testimony in departing was, "Victory, victory, victory!"

XIV PREFACE.

His published works liave been always liiglily valued by those
who know and love the truth of the Lord Jesus. As years pass,
it is an encouraging feature of the religion of our day, that they
are more and more desired and sought for. They present the com-
pleteness of the Saviour's work, the sinner's right through grace
to an immediate access by faith to Jesus, the personal embracing
and fast holding of the Gospel hope involved in saving faith, the
believer's complete acceptance in the Saviour, his entire exemption
from the law as to its covenant demands, in its precepts, its promises,
and its penalty, the importance and the principles of true spiritual
obedience, and the certainty of the covenanted salvation to all who
are justified in Christ, with such clearness and freeness and power,
that they must always be loved and valued by spiritual minds in
the degree in which they are known.

That these works, in a copious selection of sermons, are
now re-published under the sanction and by the responsibility
of Episcopalians, beautifully displays the perfect unity in the
great principles of Gospel truth which distinguishes and con-
serves the true Church of God. That our young ministers
may study these treasures of knowledge, and be taught in
that Apostolic and Eeformation school which they present and
identify, is one great purpose of the present edition — placing them
within the reach of all. And in the simultaneous rescusitation of
evangelical principles and power in the two Churches of England
and Scotland at the present day, and in the corresponding love for
these great principles which distinguishes the advance of true re-
ligion in our own country, the re-publication of Ealph Erskine
becomes at the same time a happy token and an useful instrument.

The great contests of our day are and are to be for these great
principles of truth. The sacramental and the rationalistic theories,
(that is, Popery and Infidelity, for they are simply and truly so,)
starting in man's hostility and man's device, unite in easy accordance
in opposition to the Gospel. In the Episcopal Church, we have
them both, and both apparently spreading in extent, and enlarging in
influence. They are the two-fold forms of the religion of the un-
converted heart — the religion of man's fallen nature. "While one

PKEFACE. XV

rejects the Word of God for Churcli traditions and human ceremo-
nies, and the other for man's personal reason and individual autho-
rity, they cordially unite to sustain each other in a bold rejection
of the supreme and single authority of the word of the Living
God.

The Apostles fought the same battle with the ceremonious Jews
and the philosophizing Greeks — the one living upon signs, and
the other upon wisdom — using no other weapon than " Christ the
power of God, and the wisdom of God," mighty through the Holy
Ghost to overturn and to save. The Eeformers fought the same
battle with the Popery and the Infidelity of their day, like the
Apostles, " ceasing not to teach and to preach Jesus Christ." The
real people and servants of God have fought it over again in every
age and in every land, against the same antagonists. And our
turn to " fight the good fight of faith," has now arrived.

Armories of weapons are provided for us in the warfare of the
ages past ; and the Holy Ghost is always with us, ready with Di-
vine power to succour the faithful soldier, and to give victory to
the truth of God. But we shall find Sacramentalism and Eation-
alism, Formalism and Skepticism, the multiplying of ceremonies,
and the contempt of all ceremonies, easily, readily, and constantly
combining to oppose the truth in our day and in our Church.
And uotliing can be of greater importance, than that our young
ministers should be taught in a clear and thorough manner the
distinctions and land-marks of Evangelical doctrine, and Christian
usefulness and power. The volumes to which this Preface is at-
tached, are in my judgment a most important instrument for this
purpose ; and earnestness for the truth — for the maintenance of
which I have sincerely spent my life past — leads me to rejoice in
commending to younger brethren in the Lord's work a provision
of teaching so scriptural, clear, and helpful to them in their com-
ing responsibility, as the Sermons of RALPH erskine.

s. H. T.

St. George^s Church Rectorij,
New York, October, 1860.

"TAKE HEED UNTO THYSELF, AND UNTO THE
DOCTEINE; CONTINUE IN THEM: FOR IN DOING
THIS THOU SHALT BOTH SAVE THYSELF, AND
THEM THAT HEAR THEE."

I TIMOTHY iv.l6.

OF THE

REV. RALPH ERSKIIfE. A. M

SEHMON I.

The Word of Salvation sent to Sinners.

" To you is the word of this salvation sent.^^ — AcTS xiii. 26.

Paul is here preaching Christ Jesus in this chapter ; and in
this verse he makes application of his sermon to his hearers, and
that very close. More particularly in the words you may
observe :

1. The nature of the gospel described, it is "the word of salva-
tion."

2. The indorsement or direction, shewing to whom it is directed
or sent, " To you ;" you men and brethren, you Jews or Gentiles,
to whom it is preached.

The doctrinal proposition, natively arising from these words, is
the following :

Observ. That the gospel, as a word of salvation is sent to every
sinner that hears it.

Before I proceed to speak to this doctrine, I would obviate an
objection that may be made against it.

Object, — Is not the gospel call here limited to them that fear
God in the text ?

Answer, 1. K by these that fear God, is to be understood
religious people, into whose hearts God hath put his fear ; these
are the persons that will most of all welcome the word of salva-
tion ; because they see most of their need of it : but the gospel mes-
sage is not here limited to them, and others excluded; no: the
apostle here speaks to all his auditory, both gracious and graceless,
as appears not only in this text, "Men and brethren, children of
the stock of Abraham, to you is the word of this salvation sent," but

(1)

2 THE WORD OF SALVATION

also in tlie application of his sermon to the graceless as well as
to the gracious, verses 40, 41, compared with the two preceding
verses.

2. There is a fear of God that is the fruit of conviction, and a
fear of God that is the fruit of conversion ; the former is by the
law, the latter is by the gospel: it is like that the former is
especially intended here ; for at this time the word was with power;
it struck an awe and dread upon the apostle's auditory. And
though no sinner, no not the most stupid that hears the gospel, is
excluded from the call thereof, so as it can be said, the word of
salvation is not sent to him ; no, no : it is sent to eyery one ; yet
none but such as fear God, so far as to be filled with an awe and
dread of God speaking to them in the word, and with a conviction
of sin, and of their need of this salvation ; none but such will
receive and welcome the word of this salvation ; for, if they have
no fear of God, and of his wrath, no sense of sin, and of their
deserving damnation, they will not value, but slight and despise
the word of salvation. This text, therefore, doth not limit the
word of salvation, as sent only to them who fear God, but only
points out the manner and method wherein this word of salvation
comes to be received and entertained, and how it will not be
received by those who have nothing of the fear and dread of God
upon them.

3. These who are awakened to any sense of sin, and fear and
dread of God, are the persons that are most ready themselves, as
if the word of salvation were not , sent to them : therefore these
in a particular manner are mentioned, and encouraged to take it to
themselves, because they are afraid to apply the word. Others that
are called will not come. And they that have this fear upon them,
have a will, but want courage ; and therefore the Lord says to
them, as it were, Fear not to come ; for, " to you is the word of this
salvation sent."

4. That the "word of salvation" is sent to "all," even to them
who, through the want of the fear of God, reject it, is plain both
from this text and context, compared with other scriptures. See the
commission, Mark xvi. 15. " Go ye into all the world, and preach
the gospel to every creature." Isa. xlvi. 12. "Hearken to me, ye
stout-hearted, that are far from righteousness." Eev. lii. 20. "Be-
hold, I stand at the door and knock : if any man hear my voice,
and open the door, I will come in to him, and sup with him, and
he with me." Any man, be what he will. In short the word of
salvation, importii:.g all i^alv?..tion necessary, looks to all sinner,s that

SENTTOSINNERS. 3

need tliis salvation. Tlie gospel would not be glad news to all
people, if any sinners were excluded. Hence the call is to all the
ends of tlie earth. ; " Look unto me and be ye saved, all the ends
of the earth :" hence the call also is, " Whosoever will, let him
come, and take of the water of life freely." And again, " To you
0 men, do I call ; and my voice is to the sons of men," etc. " Ho,
every one that thirsteth, come ye to the waters," etc.

The method we would observe, for the farther illustration of
this subject, as the Lord shall be pleased to grant assistance, shall
be the following.

I. We shall speak a little of this salvation.

II. Of the word of salvation.

III. Of the sending of this word.

IV. Make application of the whole.

I. We shall speak a little of this salvation, and consider what
it supposes, and what it implies.

1. What this salvation supposes, namely, misery. Our miser-
able state by nature is a state of alienation and estrangement from
God. We are "without God," and are "alienated from the life of
God ; aliens from the commonwealth of Israel." — It is a state of
enmity ; for, " the carnal mind is at enmity against God :" we are
in actual rebellion against him. — It is a state of darkness and ig-
norance ; we are " destroyed for want of knowledge." — A state of
bondage to sin, Satan, and the world, and divers lusts ; we are fet-
tered and imprisoned, led captive, — It is a state of impotence ; wo
are, by nature, without strength ; we cannot so much as ask de-
liverance : " We are not sufl&cient of ourselves to tliink any thing
as of ourselves." — It is a destitute state, a pit wherein there is no
water ; a comfortless state, a bewildered state, a cursed and con-
demned state ; for, " He that belie veth not is condemned already :"
he that believeth not the gospel, is condemned already by the law ;
" Cursed is every one that continueth not in all things which are
written in the book of the law, to do them." — It is a state of
death ; spiritual death, and legal death.

2 What does salvation imply ? It implies the whole redemp-
tion purchased by Christ, and the whole of the application of it by
the Spirit. It is salvation from a state of estrangement, to a state
of acquaintance with God ; from enmity, to peace and reconcilia-
tion ; from darkness to light ; from bondage, to liberty. It
includes pardon and justification, adoption andfiliation, sanctification
of nature, heart, and way, conununion with God; afterwards a

4: THE WOED OF SALVATION

glorious resurrection of the body, and eternal life and glory, in
being forever with the Lord.

II. The second head proposed was, To speak of the word of sal-
vation, which I may do by answering these four questions.

Quest. 1 What is the word of salvation ?

Answ. Not the law, but the gospel ; this is that which is the
''power of God unto salvation," Eom. i. 16. Whatever discovers
Christ, and salvation through him, is the gospel.

Quest. 2. Why is it called the word of salvation ?

Answ. Because it discovers salvation ; it describes salvation ;
it conveys salvation, as a charter does an estate, or as a testament
does a legacy ; it offers salvation ; it establishes a connection be-
twixt faith and salvation to all mankind sinners ; for, " He that
believeth shall be saved ;" and because it is the organ or instru-
ment, by which the Spirit applies salvation.

Quest. 8. How does the word operate in the hand of the Spirit,
when believed unto salvation ?

Answ. It operates as seed cast into the ground : it operates as
EAIN and DEW ; " My doctrine shall drop as the rain, my speech
shall distil as the dew :" as light ; " They that sat in darkness,
saw a great light ;"it is light shining in a dark place : as FIEE ; " Is
not my word like a fire ?" As watee, as wind, as a seal im-
printing the divine nature : as a glass, through which we see God's
glory : as a balm for healing ; '' He sent his word and healed them."

Quest. 4. What are the qualities of this word of salvation ?

Answ. 1. It is a divine word ; the word of God. God, Father,
Son, and Holy Ghost, is the Author of it. Hence the gospel is
called, "The gospel of God," Eom. i. 1. sv. 16.

2. It is a word of God in Christ, Heb. i. 1, 2. ii. 3. It is secured
in the hands of a Mediator ; Yea, and Amen in him. It is given to
us by Christ, and sealed in his blood ; " This is the New Testament
in my blood."

3. It is a gracious word of God in Christ : it is free ; it does not
move upon our goodness or badness : our goodness does not further,
nor our badness hinder it. It is a word that comes from pm^e grace,
and springs from his free mercy, who is the God of all grace. It
is such a gracious word, that it contains all grace. Hence,

4. It is a complete word, containing all our salvation ; for it con-
tains God in it, Christ in it, the Spirit in it. It contains a right-
eousness in it, founding a legal title to life eternal, viz. the obedience
of Chi-ist ; and a legal security from eternal death, viz, the satisfac-
tion and death of the Surety. It contains all the parts of life, and

SENT TO SINNEES. 5

may well be called tlie word of life : life in tlie beginnino- of it,
in regeneration ; " Of Ms own will begat lie us, by the word of
trutli." The life of justification ; we are justified in believing and
receiving of Clirist, our righteousness, as offered in the word. The
life of sanctification, the life of consolation, and the life of glory
hereafter.

5, It is a sure word ; " The sure mercies of David : " Sure and
more sure than a voice from heaven, such as even that which the
disciples heard on the mount ; " We have a more sure word of proph-
ecy, unto which we do well to take heed," 2 Pet. i. 19.

6. It is a gracious, complete, sure word of God in Christ to sin-
ners, as well as saints : it is to sinners of Adam's family ; for it
presents a remedy for their malady. This leads,

III. To the third general head proposed, viz. To speak of the
sending of this word. Here it may be enquired, from whom, by
whom, to whom it is sent ? and for what purpose ?

1. From whom it is sent ? Why, it is a word of salvation sent
from the God of salvation, to "whom belong the issues from death;"
and it carries the impress of himself upon it. As the word is God's
word, so it is of God's sending; ''He sent his word and healed
them," Psalm cvii. 20.

2. By whom it is sent ? It is not sent by angels, but by men ;
"We are ambassadors for. Christ," 2 Cor. v. 20. It is true, God
sent his word first by Christ ; " He so loved the world, that he sent
his only begotten Son, that whosoever believeth in him, might not
perish, but have everlasting life," John iii, 19. Then Christ sends
it by men, that we may not be afraid at his appearance, as Israel
were of old ; " We have this treasure in earthen vessels," 2 Cor.
iv. 7.

3. To whom is it that he sent the word of salvation ? He sent
it to all sinners that hear it. Whosoever look to the word of sal-
vation, will find it looking to them. What was the gospel preach-
ed to Abraham ? " In thee," or in thy seed, " shall all the families
of the earth be blessed," Gen. xii. 4. Is not this a word of salva-
tion to us also ? It includes all ; so as every sinner may take
hold of it. See John iii. 16. 1 Tim. i. 15. Christ came to "call
sinners to repentance." See Prov. i. 20. Isa. xlvi. 12. It is a
word that suits the case of sinners : and therefore, if it be
enquired,

4. For what purpose is it sent to sinners ? Why, for the very
same purpose that a healing remedy is sent to a deadly malady ;
for Christ comes in the word, and is presented there for " wisdom,

6 THE WOED OF SALVATION

righteousness, sanctificatiou, and redemption :" see 1 Cor. i. 30. Eev.
iii. 17, 18. More particularly, it is sent as a word of pardon to the
condemned sinner ; "I, even I, am he that blotteth out thy trans-
gressions, for my own name's sake." Hence may every condemned
sinner take hold of it, saying : This word is sent to me. — It is sent
as a word of peace to the rebellious sinner, saying, Christ hath re-
ceived gifts for men, even for the rebellious. Oh ! I am a rebel,
may the sinner say ; yet here is a word for me. — It is sent as a
word of life to the dead ; " The hour cometh, and now is, when
the dead shall hear the voice of the Son of God, and they that hear
shall live." — It is a word of liberty to the captives ; " The Spirit
of the Lord God is upon me, because he hath anointed me to pro-
claim liberty to the captives, and the opening of the prison to them
that are bound," Isa. Ixi. 1. — It is sent as a word of healing for the
diseased ; for the word says, " I am the Lord that healeth thee." —
It is a word of cleansing, or a cleansing word to the polluted ; "I
will sprinkle you with clean water ; from all your filthiness, and
from all your idols will I cleanse you," — It is sent as a word of
direction to the bewildered ; "I will lead the blind by a way they
know not, and in paths which they have not kno^n." — It is a refresh-
ing word to the weary : " The Lord God hath given me the tongue
of the learned, that I should know how to speak a word in season
to him that is weary." — It is sent as a comforting word to the dis-
consolate; it brings the good news of the river, ''the streams
whereof make glad the city of God ; " and of Christ, " the con-
solation of Israel." — It is sent as a drawing word, and a strength-
ening word to the soul destitute of strength, saying, " He giveth
power to the faint, and to them that have no might, he increaseth
strength." " Thy people shall be willing in the day of thy power."
" And I, if I be lifted up from the earth, will draw all men unto
me." — It is sent in short, as a word of salvation, and all
sort of salvation and redemption to the lost soul, saying, " Christ
came to seek and save that which was lost ;" and that we " are not
redeemed with coruptible things, such as silver and gold, but with
the precious blood of Christ."

lY. The last general head proposed was. To make application
of the subject. Is it so. That the gospel, as a word of salvation,
is sent to every sinner that hears it ? Then,

I. Hence see the kindness of God in Christ to sinners of man-
kind. Why hath he made such a difference between sinning men
and sinning angels ? There was never a word of salvation sent to
angels that sinned? no, not one word; ''They are reserved in chains

SENTTOSINNERS. 7

to the judgment of tlie great day:" but it was sent unto mankind;
" To you O men, do I call ; and my voice is to tlie sons of men :"
" To you is the word of tliis salvation sent."

2. See wliat a valuable book tlie Bible is, wliicli contains tbis
word of salvation. O Sirs, bow ougbt we to searcb tbe scriptures :
for, in tbem we tbink, and tbink arigbt wben we do so, " tbat we
have eternal life" and salvation conveyed to us ? Wby, tbey tes-
tify of Cbrist : and we ougbt especially to searcb out tbe words of
eternal life ; tbe words of salvation tbat lie tbere.

3. Hence see wbat a valuable Wessing tbe gospel is, and tbe dis-
pensation tbereof ; and bow welcome a gospel ministry sbould be
unto us ; How beautiful upon tbe mountains are tbe feet of tbem
tbat preacb tbe gospel of peace ! Eom. x. 15 ; tbat publisb tbe
word of salvation ? How sad is it wben gospel-ministers bave not
beautiful feet, wben tbey defile tbeir feet by stepping into tbe pud-
dle of defection and corruption, and so make poor souls to nauseate
tbe very gospel preacbed by tbem ! And bow dismal is it, wben
tbese wbo profess tbe gospel of peace, bave tbeir feet defiled witb
tbe puddle of error ! How desirable is it wben tbey bave botb tbe
gospel of peace in tbeir moutb, and beautiful sboes upon tbeir feet,
and are " sbod witb tbe preparation of tbe gospel of peace," and
witb a gospel-conversation, declining to walk witb otbers in a
course of defection ?

4. Hence see tbe inexcusableness of unbelief, in rejecting tbe
gospel, since it is sent to every one tbat bears it. Men bave no
cloak for tbeir unbelief; no ground to say, Tbis word of salvation
is not sent to me : yea, it is sent to tbee, wbosoever tbou art : it is a
rope cast down for tby drowning soul to lay bold upon.

5. Hence see bow culpable tbey are wbo straiten tbe door, and
bamper tbe call of tbe gospel, saying, in effect. If you bave not
sucb and sucb qualifications, tbis word of salvation is not to you ;
if you bave not sucb and sucb marks and evidences, it is not to you ;
it is only upon sucb and sucb terms tbat it is to you : tbis is to
make tbe gospel no gospel. It is as if Cbrist came to save saints,
but not to save sinners. Tbey contradict tbe very design of tbe
gospel, wbicb is a word of salvation to sinners of all sorts and
sizes. " To you is tbe word of tbis salvation sent :" to you, 0 sinner,
is tbe door of salvation opened. Whatever straitens tbis door ;
whatever doctrines you bear tbat bamper or limit the gospel-offer,
and tend to make you suppose, that there is no room for you, no
a',;cess for you, you may suspect that to be either no gospel-doctrine,
or that has sucb a legal mixture accompanying it, as you ought to

8 THE WORD OF SALVATION

shun like tlie devil ; because it would keep you at a distance from
Christ and salvation.

6. Hence see the ground of God's controversy at this day, to-
gether -with an antidote against the errors and evils of the day. The
great ground of God's controversy, at this day, with the generality
we live amongst, is their rejecting the word of salvation. * * *

See here also an antidote against many errors of the DAY. — Here
is an antidote against enthusiastic delusions, viz. If we take the
word of God for the rule and the warrant of faith, and of every
particular duty. * * * You are to aim at believing the word
of salvation sent to you, * * * for the word of God is "■ the
word of the Spirit :" and though we cannot fight without the Spirit,
yet the Spirit will not fight for these, or with these that will not take
his sword in their hand : though we can do nothing without the
Spirit, yet the Spirit will do nothing without the word. But if
once we take the sword of the Spirit in our hand ; I mean, take the
word for our rule, and essay duty, and the work of believing,
which is the work of God, according to the direction of the word
of God ; then, and not till then, are you to expect God will work
powerfully ; for, out of his own road he will not, namely, if you
turn away your ear from hearing his word ; or, if he do, he will
bring you to this road before he do any thing more. .

Here also see an antidote against all, or most of all the errors of
the AGE wherein we live. — Here is an antidote against all practical
error ; against all profanity, looseness, and luxury, whoredom, and
debauchery, that have been running down, like a mighty stream,
through all ranks of persons, from the throne to the dunghill, in
every corner of the land. "What would remedy these evils ? Even
the receiving of this salvation that is sent in the gospel to us.
Unbelief, in rejecting this salvation, which is a salvation from all
sin as well as misery ; this unbelief in slighting the Saviour and
salvation, is the root of all the looseness and profanity in the age. Men
do not see this root that lies hid under ground. — Here is an anti-
dote against the Deism of the age. Why do men undervalue the
scriptures, and deny the necessity of divine supernatural revelation ?
Even because they reject the word of salvation ; they do not see
that the gospel only is the word of salvation ; and that there is no
salvation but in the faith of it : but the faith of this word would cure
the Deism of the age. — Here is an antidote against Arminianism ;
for salvation comes not of the free-will of man, but of the free
grace of God in a word of salvation sent to us. — Here is an anti-
dote against Arianism. Would any soul deny the supreme Deity

SENTTOSINNERS. 9

of Christ, and his proper Divinity, if they believed, that " with him
are the words of eternal life ;" and that a word from his mouth is a
word of salvation?" Look unto me and be ye saved, all the ends of
the earth ; for I am God, and there is none else," Isa. slv. 22, — Here
is an antidote against Antinomianism ; for, by this salvation we are
not saved to sin and to work wickedness, and break the law of
God, but saved from sin and wickedness. The gospel being a
word of complete salvation ; the grace of God therein appears to
all men, teaching effectively what the law does preceptively,
namely, to "deny all ungodliness and wordly lusts, and to live so-
berly, righteously, and godly in this present evil world." — Here
is an antidote against Legalism, or Neonomianism, as some call it,
which turns the gospel to a new law, and the covenant of grace, as
it were, to a covenant of works. This text and doctrine shews
that we are not saved by a work, but by a word ; not by any work
of ours, but by a word sent from God to us, even a word of salva-
tion: "Not by works of righteousness which we have done, but
according to his mercy he saved us," Titus iii. 5. See 2 Tim. i. 9. —
Here also is an antidote against ignorant preachers of the gospel,
that confound the marks of faith with the ground of faith, or the
evidences of faith with the warrant of faith, or the condition of the
covenant with the qualities of the covenanted, as if the gospel-call
were only to saints, or to sinners so and so qualified ; and so lead-
ing men in to themselves for a ground of faith, instead of leading
them out of themselves to Christ, exhibited to them in a word of
salvation sent to them. The gospel-method of salvation is the re-
verse of all the legal schemes in the world. The legal strain sup-
poses some good quality about the sinner, before he be allowed to
meddle with the word of salvation ; and so shuts the door of the
gospel, which it pretends to open. But the gospel-strain brings the
word of salvation freely to every sinner's door, and supposes him
to be destitute of all good qualities whatsoever, and le^es no room
for any sinner to say, I am not allowed to come in.

7. Hence see how much it concerns all and every one to try and
examine what entertainment they have given the word of salvation
that is sent them. Have you received it or not in a saving way ?

(1.) Have you received it as the word of God ; the word by way
of eminency ; the word of God in Christ ; 1 Thess. ii. 13, and re-
ceived it not as the word of man, of this or that man but as it is in
truth, the word of God ?

( 2 ) Have you received it as a word of salvation, or as " a
faithful saying, worthy of all acceptation," both as a truth and as a

10 THE WORD OF SALVATION

good ? This reception of it supposes a view you have of your
being a lost sinner welcoming a Saviour.

( 3 ) Have you received it, as the word of this salvation, a present
salvation, a particular salvation ? This particular salvation from
sin and wrath that you need, this near salvation ; "I bring near my
rigliteousnesss to the stout-hearted, and far from righteousness ; my
salvation shall not tarry," Isa. xlvi. 12, 13. This great salvation,
this purchased salvation ; this promised salvation, this offered sal-
vation, presently offered. Faith fixes upon something present.
You need not say, Eom. x. 6, 7, 8. Who will ascend to heaven, to
bring Christ down ? or descend into the deep to bring Christ up ?
" The word is nigh thee, even in thy heart, and in thy mouth."
Again,

( 4 ) Have you received it as a sent salvation ; as God's send,
as God's gift, sent by the hand of Christ, sent by the hand of his
ambassadors, sent freely and sovereignly, without your seeking
after it, sent out of the store-house of divine grace ?

( 5 ) Have you received it as sent to sinners, to sinners in
general? For here is ''glad tidings of great joy to all people."
" And in this mountain shall the Lord of hosts make unto all peo-
ple a feast of fat things, a feast of wines on the lees, of fat things
full of marrow, of wines on the lees well refined," Isa. xxv. 6.

( 6 ) Have you received it as sent unto you in particular ? To
you, sinners, says the general dispensation : to thee sinner, in par-
ticular, says the particular offer ; " Whosoever will, let him come."
Hast thou then received it, as sent to thee, though a guilty sinner ;
to thee, though a vile sinner ? Hast thou entertained it with a me,
me, of particular application, saying, Here is an offer to me, a gift
to me, a promise from heaven to me-l Hast thou found thyself
called by name, and said, I am warranted to take hold of Christ,
and the salvation he brings with him, in this word of salvation,
and even so I take him at his word ; " Lord, I believe, help thou
mine unbelief?" — Have you hereupon found the virtue of this
word, as a word of salvation, saving you from your doubts and
fears, saving you from your bonds and fetters, saving you from your
helpless and hopeless condition, and making you to hope for com-
plete salvation from sin and misery ? — Have you found salvation
begun in the faith or the word of salvation, and been begotten to a
lively hope thereby ? And does this hope begin to purify your
heart, and this faith begin to work by love to God and hatred of
sin, and of yourself for sin ? And is your continual recourse to
this word of salvation, or to the promise of God in Christ, for all
your salvation?

SENTTOSINNEES. 11

8. Hence see what matter of joy and praise believers have, who
have been determined thus to entertain the word of salvation : for,
when the word of salvation is received through grace, then the
work of salvation is begim: and you need be in no uneasiness
now, though you be called to work out the work of "your salva-
tion with fear and trembling ;" because " it is God that worketh in
you both to will and to do." " He that hath begun the good work
in you, will perfect it unto the day of the Lord." The word of
salvation may be to thee, 0 believer, the word of consolation all
the days of your life : for, it is a word of salvation, not only from
the sinful state, and miserable state you was in, but is a word of
salvation also bringing the good news of salvation in every case ;
salvation from the devil, the world, and the flesh ; salvation and
deliverance from the hands of all your enemies ; salvation from the
sting of death ; salvation from the terror of judgment ; salvation
from the curse of the law, and from the guilt of all your sins ; sal-
vation not only from all evil, but salvation to eternal life ; for the
word of salvation, which you have received and entertained
through grace, coniains all the words of eternal life. The word
of salvation is the word of life for you, when under deadness, and
the word of liberty for you, when under bondage ; a word of rest
for you, when under weariness, a word of relief for you, when
under distress of whatsoever sort. It is a word of salvation con-
firmed with the oath of God, " That by two immutable things, in
which it is impossible for God to lie, they miglit have strong con-
solation, who have fled for refuge to lay hold on the hope set
before them."

9. Hence see matter of terror to those who neglect this great
salvation that is sent to them by this word : " How shall they
escape, who neglect so great a salvation," and so near to them? O
sinner, it is a salvation sent to your house ; and will you reject it ?
Salvation sent to your soul ; a word of salvation sent to your hand
to receive it, and will you reject it ? A word of salvation sent to
your ear, saying, But hear and your soul shall live. A word of
salvation sent to your heart, and by it God is knocking at the
door of your heart : O sirs, will you refuse him that speaketh from
heaven ? " See that ye refuse not him that speaketh ; for if they
escaped not, who refused him that spake on earth, much more shall
not we escape, if we turn away from him that speaketh from
heaven." Heb. xii. 25. If you will not hear God's word of grace
in the gospel, saying, "To you is the word of this salvation
sent ;" you must lay your account to hear his word of wrath in the

12 THE WORD OF SALVATION

law, saying, yea, swearing in liis wratli, tliat " yon shall not enter
into liis rest." If you have no fear of God, as it is in the verse
where my text lies, if you shall never be persuaded to fear the
Lord and his goodness, manifested in' the word of salvation,
sent to you, you must lay your account to fear the Lord and
his wrath, manifested in, the word of condemnation, which
the law pronounces against them who believe not the gospel;
" He that believeth not is condemned already," John iii. 18. And
there is no escaping this sentence of condemnation, but by receiving
the word of salvation.

10. Hence see how much it is to the interest of every one to re-
ceive, and entertain, and welcome this word of salvation. O sirs,
hear, that your souls may live. Hear the joyful sound of salva-
tion, O lost, perishing sinner, before the door of mercy be shut,
and the day of grace be over. To persuade you hereunto, we shall
lay before you the four following considerations.

(1.) Consider what sort of a salvation is oflfered to you. It is a
spiritual salvation; the salvation of the immortal soul: "What
shall a man profit, though he gain the whole world, if he lose his
own soul?" If you would not lose and ruin your souls, O
receive the word of salvation. — It is a costly salvation ; it comes
running in the channel of the blood of Christ. It is bought to
your hand, and free to you, however dear bought by the Eedeemer.
You have nothing to pay for it ; the price of it is paid already ;
the condition of it is fulfilled. It is a complete salvation ; salvation
from everything you need to be saved from; salvation from
unbelief, enmity, atheism, heart-hardness, heart-deadness, and
everything that you make an objection against receiving of this
salvation. You say you cannot believe, you cannot repent ; but
would you be saved from your unbelief and impenitence ? This
and all the other branches of salvation is sent to you, when the
word of salvation is sent. "Will you welcome a Saviour to save
you from all, to be wisdom, and righteousness, and sanctification,
and redemption, and all to you. It is an everlasting salvation.
Would you be happy after death, and have an eternity of happiness ;
"Life and immortality is brought to light" by this word of salva-
tion. 0 poor, dying sinner, consider what an everlasting salvation
this is.

(2.) Consider what need thou hast of this salvation. Thou hast
a dark mind ; and needest salvation from that darkness and igno-
rance. Thou hast a guilty conscience; and needest salvation
from that guilt. Thou hast a hard heart ; and needest salvation from

SENT TO SINNERS. 13

that hcardness. Thou hast powerful and strong corruption ; and need-
est salvation from that. Thou hast a corrupt nature ; and needest sal-
vation from that. Thou hast many heart-plagues; and needest salvation
from these plagues, and healing. Behold, all this salvation, and
infinitely more, comes with the word of salvation ; no salvation
thou needest is excepted. Thy need is great, death is at hand,
judgment at hand : " Now is the accepted time, now is the day of
salvation." There will be no word in the day of judgment to sin-
ners, but a word of condemnation : " Depart from me ye cursed,
into everlasting fire, prepared for the devil and his angels :" but
now, in the day of salvation, is sent to you this word of salvation ;
now, now is the day ; and, perhaps, now or never.

(3.) Consider what a firm ground this word of salvation is for
faith to build upon. It is the word of God ; the God that cannot
lie. It is ratified by the oath of God. It is a word confirmed by
the blood of the Son of God. It is a word attested by the Three
that bear record in heaven. It is a word spoken by the inspiration
of the Spirit of God, " He that hath ears to hear let him hear, let him
hear Avhat the Spirit saith to the churches." " The Spirit and the
bride say. Come ;" come and hear this word of salvation ; come
and believe ; come and apply to thyself what is offered to thee.

( 4 ) Consider the good warrant you have to intermeddle with
this word of salvation. It is sent to you on purpose that you may
believe it with application to yourself; and that every one of you,
thou man, thou woman, may take it home to thy own heart ; for,
to thee is the word of salvation sent. To thee is this love-letter
sent from heaven. Eead the indorsement, and see if it be not
to thee. — It is backed to thee, O guilty sinner ! saying, " Christ
came to save sinners." — It is backed to thee, 0 inhabitant of the
earth, that are not yet in hell ; " Look to me and be saved, all the
ends of the earth." — It is backed to thee, O scorner ! that hast
hitherto been a mocker of God and godliness ; " Wisdom crieth
without, she uttereth her voice in the streets :" " How long, ye
simple ones, will you love simplicity ? and the scorners delight in
their scorning, and fools hate knowledge ? Turn you at my re-
proof ; behold I will pour out my Spirit unto you ; I will make
known my words unto you," Prov. i. 20, 22, 23. — It is backed to
thee, O rebellious sinner. If thou wert excepted, all mankind
would be so : behold, Christ hath " ascended up on high, led cap-
tivity captive, and received gifts for men, even for the rebellious,
that God the Lord might dwell among them."^ — It is backed for
thee, O black and bloody sinner ; " Come now, and let us reason

14 THE WORD OF SALVATION

together, saitli the Lord ; thougli your sins be as scarlet, they shali
be as white as snow ; though they be red like crimson, they shall
be as wool," Isaiah i. 18. — It is backed to thee, O sinner, that art
thirsting after other things than Christ ; Isa, Iv. 1, 2. Ho, every
one that thirsteth, come. Wherefore do ye spend money for that
which is not bread?" etc. Wherefore do ye thirst and pant after
other things that cannot give you satisfaction ? — Yea, it is backed
for thee, O unhumbled, unconvinced sinner. Say not that it can-
not concern thee, because thou art not convinced of thy sin : 0 I
the word of salvation comes even to thee also ; Eev. iii. 18. "I
counsel thee to buy of me gold tried in the fire, that thou mayest
be rich ; eye-salve, that thou mayest see ;" " and white raiment that
thou mayest be clothed." Even to thee, that, as in the preceding
verse, art saying, that '•' thou art rich and increased with goods, and
standeth in need of nothing, and knowest not that thou art wretched,
and miserable, and poor, and blind, and naked." Unconcerned
sinner, to thee, even to thee, is the word of this salvation sent. Is
this love-letter backed for thee ? O then know, that though you
have no will, you have a warrant to receive it, and Christ in it.
If you reject this word of salvation, it is either because you will
not, or dare not, or cannot receive it.

If you say, you will not take it to you, then remember you are
subscribing your own doom. And I take instruments against you,
that you will not have salvation ; you will not come to Christ that
you may have life ; you are preferring some base lust to the Lord
of glory, and so preferring, of consequence, damnation to salvation,

DEATH to LIFE.

If it be not a will of obstinacy, but of impotency, saying, Oh !
if my will were subdued ; behold, the word of salvation comes
with salvation from that plague of unwillingness, saying, "Thy
people shall be willing in the day of thy power :" and, " To you
is the word of this salvation sent," that you may welcome it; and
so far as you welcome it, so far are you willing.

If you say you dare not take the word to yourself, as the word
of salvation to you : why dare you not do what God enjoins you ?
Why dare you not take what God offers you ? How durst you
sin against God, when he forbade you ? And now you dare not
take his word for your salvation, when he requires you ! How
durst you venture on his fury against his command ? And now
you dare not venture on his favor, through Christ, at his call and
command ? Was it not enough to offend his justice ? And will
you now venture to slight his mercy 1 This is worse than all your

SENTTOSINNERS. 15

former sins, to refuse salvation that lie freely offers from the guilt
of all.

If you say you cannot, because of utter, impotency, that
shall be no stop. You cannot believe, you cannot come to Christ ;
but, as the word of salvation is sent to you, so salvation is come
to you, because you cannot come to it. The Saviour is come to
you, because you cannot come to him : are you for him ? The
word of salvation is a word of power, and drawing power is in it,
to draw you that cannot come : " And I, if I be lifted up from tlie
earth, will draw all men unto me." Are you willing to be drawn ?
Then the word of salvation hath so far taken effect upon you, as to
remove your unwillingness and make you willing. Look for
another pull of omnipotency ; for the word of salvation is a word
of omnipotency : It is the almighty word of the almighty God.
Saving power, drawing power is in it. Welcome it as such ; and,
in due time, you shall be able as well as willii^g. Your faith is
not to be acted in the sense of self-ability and sufficiency, but in
the sense of self-inability and insufficiency. Our sufficiency is of
God ; salvation is of God ; saving faith is of God ; " All things
are of God, who hath reconciled us to himself by Jesus Christ,
and hath given to us the ministry of reconciliation," 2 Cor. v. 18,
and given to you this word of salvation: and it contains all
your salvation. And if any part of it were left to you, it would
not contain all your salvation. What you cannot do, this salvation
can; therefore receive it, and bless God for it, that "to you is the
word of this salvation sent."

A. D., 1739.

SEHiyCON II.

Gospel Compulsion;

OE, MINISTEEIAL POWER AND AUTHORITY.''^

" Compel them to come in, that my house may he filled^ —

Luke xiv. 23.

My friends, tTiougli tlie work of sequestrating some to the min-
isterial OFFICE, be ordinary in the church of Christ, yet the
occasion and circumstances of this work to-day, among our hands,
is extraordinary in many respects. * * *

But my business at present, is to give a hint at the nature of
that ministerial work to which one is to be set apart here ; and the
text I have read lays before us a sum of their work, as it relates
to the sinners with whom they have to do ; their orders are,
" Compel them to come in, that my house may be filled."

These words are part of a parable, wherein the free grace of God,
in Christ, is represented by a rich man making a great supper;
that is, the rich and bountiful Lord providing all the treasures and
blessings of the new covenant, and inviting all poor, indigent sin-
ners, to whom the gospel comes, to come and share of these bles-
sings of everlasting life and happiness, to be had in Christ Jesus.

The entertainment, that this kind offer gets, is various ; some
reject it, and others embrace it. The rejecters make trifling ex-
cuses, preferring their ground, their oxen, their wives ; that is,
their wordly possessions and sensual enjoyments, to all the blessings
of the everlasting gospel.

Hereupon care is taken to furnish his table ; Co, says he, to his
servants, pick up the poor, the maimed, the halt, and the blind ; by
whom might be meant the despised outcast Gentiles, who were taken
in when the Jews, who slighted Christ, were rejected of him.

But though many of this sort came in and embraced the offer,

* This sermon was preached at the ordination of Mr. John Hunter, to the pas-
toral Office, in the united congregations of Morbottle and Stitchel, by appointment
of the Associated Presbytery, on the 17th of October, 1739. Mr. Hunter died
January, the 7, 17-iO, not having been four complete months ordained minister.
[See Appendix.]
( lii )

GOSPEL COMPULSION". 17

yet the servant is brought in telling his Lord, saying, " It is done,
as thou hast commanded ; and yet there is room."

Ministers are to give account to Christ, relating to their minis-
terial commission : 1. Of the execution of it ; " It is done as thou
hast commanded," 2. Of the success thereof; "Yet there is room:"
intimating, that though several were come in, yet there was enter-
tainment for many more.

Upon this a new warrant is given out to the servants, to go to
the highways and hedges, since none among the Jews, if it be not
some of the despicable sort, the Publicans and sinners, the halt and
the blind, but none of the Scribes and Pharisees will come in ; "Go
out into the high-ways and hedges," [ i. e. to the open country ;
pick up the vagrant, the poor straggling GentUes, ] " and compel
them to come in, that my house may be filled." "Where we may
observe the three following particulars.

1. A commission given to ministers, shewing what they are to
do towards sinners, to whom they minister in sacred things, or to
whom they preach the gospel. Compel them.

2. The design of this commission, what end they are to have in
view and aim at by this compulsion. Compel them to come in.

3. The reason assigned for all this work, of compelling them to
come in, namely, " that my house may be filled." As if the Master
should say. These whom you have to deal with, will be very shy
and backward, and will hardly believe that they shall be welcome :
therefore, there is a certain kind of compulsion must be used
towards them ; you must be in earnest, and very importimate with
them to come in to me, and share of the provision I have made for
them, that by this means the number of my ransomed ones may be
completed, the outcasts of Israel may be gathered, my table may be
furnished, my church and house may be filled. But I refer the
further explication of the words to the prosecution of the following
doctrine.

Oserv. The ministers of Christ have a power and warrant to
compel sinners to come in to him, that his house may be filled.

The doctrine being much the same with the text, I need not
stand upon the proof of it. You have this matter very elegantly
represented, Prov. ix. 1 — 5. "Wisdom hath builded her house,
she hath hewn out her seven pillars. She hath killed her beasts,
she hath mingled her wine; she hath also furnished her table.
She hath sent forth her maidens, she crieth upon the highest
places of the city. Whoso is simple, let him turn in hither : as for
him that wanteth understanding, she saith to him, Come, eat of

2

18 GOSPEL COMPULSION.

my bread, and drink of the wine wliicli I have mingled." Min-
isters have authority from their Master, to rebuke, exhort, com-
mand, and compel.

We shall endeavor the prosecution of this subject, through
divine aid, in the following method.

I. "We shall speak of the ministerial commission and authority,
imported in this word, " Compel them."

II. Of the end and design of it, namely, that they come in ;
" Compel them to come in."

III. We shall speak of the reason, viz. " That his house may
be filled."

IV. Make some application of the whole.

1. We are to speak of this ministerial power and authority, im-
ported in this expression, " Compel them." And here we are to
touch at three things ; 1. Who are they that have this authority
to compel. 2. Whom they have warrant to compel. 3. What is
the nature and import of this compulsion.

1. Who are they that have this authority to compel. The
context shows, that they are the servants of Christ ; " The Lord
said unto the servant, Go." Here is the ofl&ce of the gospel minis-
ter ; he is the servant of Christ and of his church ; " We preach
not ourselves, but Christ Jesus the Lord, and ourselves your ser-
vants for Jesus' sake," 2. Cor. iv. 5. Their station in the church is
not as lords of God's heritage, but servants.

This does not at all detract from their ministerial office, while
we consider that Christ " came not to be ministered unto, but to
minister " and serve. If he was the Father's servant, and our ser-
vant in his Father's business, surely it is no small honor to be his
servant, and a servant to immortal souls for his sake : only here
we see, that the apostles themselves, did not pretend to be lordly
Prelates, nor assume to themselves a domination in the church, as
having dominion over their faith, but as helpers of their joy,
2. Cor. i. 24.

Nor can it be constructed a slavery, where it is for Jesus' sake,
to promote the honour and interest of Christ in the church, and to
act, not as an inferior, menial servant, but as one clothed with author-
ity, in the Master's name, to compel.

This office of the minister, as a servant, imports both suitable
abilities, and a call to improve them for the Master's use in his
house.

I. It supposes and imports qualifications and abilities, fitting
them for the discharge of this work in some measure ; " Every

GOSPEL COMPULSION. 19

scribe wliicli is instructed unto tlie kingdom of heaven, is like a
man that is an householder, which bringeth forth out of his treasure
things new and old," Matt. xiii. 52. And there is a threefold
stock of ability that he should have : 1. A stock of grace ; for, if
one be not a good christian, he will never make a good minister,
2. A stock of gifts and learning, that he may be able to convince
gainsayers, and may be apt to teach. 3. A stock of experiences,
that he may teach what he knows himself, that knowing both the
terrors and comforts of the Lord, he may persuade men ; that also
he may be able to say, / believe, and therefore speak ; and what I
have heard and seen, and felt, declare I unto you ; otherwise his
preaching will be, at best, but like cold milk in a vessel, and not
like warm milk from the breast.

2. This ofi&ce supposes and imports a divine call. It is not suf-
ficient to warrant any man to meddle with the ministerial office,
that he hath a competent stock of abilities and qualifications, fitting
him for the work ; except he hath also a ministerial power con-
veyed to him, either immediately by God, as it was in the apostles,
which was such an extraordinary call, as we are not now to
expect : or mediately, according to the order which God hath
established in his church. This ordinary, mediate call is twofold,
either outward or inward.

( 1 ) The outward call by the church, (including both the judg-
ment of the eldership or presbytery, and the election of the con-
gregation, when the minister is to be fixed to any particular
charge.) God hath given to his church, or to the lawful courts
and judicatories thereof, a ministerial power, whereby, upon trial
and knowledge of a man's abilities for that work, they make mani-
fest that God hath called him : for it is not the church that makes
the minister, but God himself by conferring ministerial qualifica-
tions ; the church only declares and authorizes for exercise, these
whom God doth qualify for such purj^ose. It is God himself, who
makes any to be "able ministers of the new testament."
2 Cor. iii. 6.

( 2 ) There is the inward call of the Spirit of God, of which I
apprehend, that, as it lies in the Lord's qualifying a man with gifts
and graces for that work ; ( for without these qualifications, God
calls none, whatever men do ) for it lies also in the Lord's quick-
ening, inclining, and stirring them up to improve these talents which
he hath given, for his service in the gospel of Christ ; and in their
having the testimony of a good conscience, that the motive that
presses them is God's glory, and the edification of the church.

20 GOSPEL COMPULSION.

This outward and inward call and commission is declared neces-
sary ; " How shall they preach, except they be sent ?" Kom. x. 15.
Here then is the servant, but what the service is will fall in after-
wards. Having then shewed who they are that have this author-
ity to compel, I come to shew,

2. Whom they are warranted to compel, or whom does their
office oblige them to deal with, by calling and compelling them to
come in ? Why, upon the Jews their rejecting of Christ and the
gospel, the commission here seems to respect the rustic Gentiles; or
all these who are represented to be, as in verses 21, 23, in the
streets and lanes, in the high- ways and hedges, as to their situation;
and to be poor, maimed, halt, and blind, as to their condition. The
first and leading part of the ministerial work, relates to the bring-
ing in these who are strangers to Christ; and afterwards the feeding
and edifying of these that are brought in. But first they are to
compel them to come in : them ; whom ?

1. Aliens that are without doors: Without, it is said, are dogs.
But even such dogs as the Gentiles were, may come in when the
door is opened to them. We are to open the door to these who
are " aliens from the commonwealth of Israel, and strangers from
the covenants of promise," Eph. ii. 12. Even those that are "with-
out Christ, without hope, and without God in the world ; " if they
were not without, they need not be called to come in.

2. They are warranted to call in the poor ; for, " to the poor the
gospel is preached : " both these that are outwardly poor, and in
mean outward circumstances in the world ; the rich generally con-
temn the gospel offer : and also these who are inwardly poor ; that
is, destitute of all spiritual good and excellences; destitute of
grace and righteousness ; let them be called in to share of the
grace and righteousness that is in Christ.

3. They are warranted to call in the maimed; that is, these who
want legs or arms, unable to walk and unable to work. The call
of the gospel is to be extended to maimed souls, as all naturally
are, being by nature without strength, and destitute of all ability
to walk, or work spiritually, that they may come where they will
be furnished with power.

4. They are warranted to bring in the halt ; the poor cripple
souls, who, if they have received any strength to walk, yet cannot
go without halting. They are, like their master, to take up in
their arms the poor lame sheep, that cannot follow tlie rest of the
flock ; for, "he shall feed his flock like a shepherd; he shall gather
the lambs with his arm," Isa. xl. 11.

GOSPEL COMPULSION. 21

5. They are warranted to bring in tlie blind ; representing liow
blind souls, that liave now eyes to see, but are ignorant of God and
Clirist, and the way of salvation, are called to come and receive
their sight; for Christ is given "for a covenant of the people,"
"for a light of the Gentiles," "to open the blind eyes," Isa. xlii.
6, 7. And the great design, upon which God sends out a gospel-
ministry among people, is to open their eyes, and turn them from
darkness to light, and from the power of Satan unto • God. Acts
xxvi. 18.

6. They are warranted to bring in wanderers ; these that are in
the high- ways and hedges : as if he should say. The straggling
vagrants, yea, the highway-man, the thief, the robber, the de-
bauchee, the wicked and graceless, who are walking on the broad
way to hell : for, as God, by the gospel, " brings near his right-
eousness and salvation, even to the stout-hearted and far from
righteousness," Isa. xlvi. 12, 13 ; so Wisdom and her maidens,
Christ and his servants that he sends forth, are warranted to stand
upon the high places of the city, and to "■ cry without, to ntter
their voices in the streets, to cry in the chief places of concourse,
in the opening of the gates, How long ye simple ones, will ye love
siaiplicity, and ye scorners delight in scorning, and fools hate
knowledge? Turn ye at my reproof," etc. Even the wicked
mockers of God and religion, the most wicked and wretched, and
abandoned like sinners, are to be dealt with, and compelled to
come in.

Thus you see whom they are warranted to compel. But now I
come to consider :

3, What is the nature and import of this compulsion. Here we
may consider, 1, What sort of compulsion it is; and, 2, What
power and authority it imports.

[1.] What sort of compulsion it is. I would explain what I
take to be the nature of this compulsion, in the following particulars.

1. It is not an outward, but an inward compulsion ; it does not
mean a dragging of their body, but a drawing their heart and soul
to Christ : and when once the heart, or the internal man, is drawn,
then it will draw the body to the external part of religion also.
But what draws the heart? Why, says the apostle, "With the
heart, man believeth unto righteousness ;" and this believing, or,
"faith, Cometh by hearing, and hearing by the word of God:"
that is, by the preaching of the gospel the heart is drawn to Christ.

2. It is not magisterial, but a ministerial compulsion. As ex-
ternal compulsion hath no foundation in the text ; so the ministers

22 GOSPEL COMPULSION.

of the gospel, wlio are thus spoken to, have not, by Christ's com-
mission, any civil power committed to them. It is not a compel-
ling of men's consciences, far less a compelling men against their
consciences, in matters of religion : as for example, in the business
of the sacramental test, you shall be fined, imprisoned, ruined in
your estate, if you take not the Lord's supper: no such compulsion
is here intended. Ministers are not Lords over God's heritage.
Hence,

3. It is not a carnal, but a spiritual compulsion. It is not by
force of arms, but by force of arguments, men are to be compelled;
f )!•, the weapons of our warfare are not carnal, but mighty, through
God, to the pulling do^\^l of strong holds, casting down imagina-
tions, 2 Cor. X. 4, 5. It is not by cudgels, but by considerations,
that the will can be compelled : when the Lord concurs with these
considerations that are spiritual, then they are cogent and compel-
ling to the soul. The very opening to men the riches of divine
grace, fitted to their lost and undone state, is, through grace, a
compelling of them : for,

4. It is not a natural, but a gracious compulsion. It is not by
the power of natural abilities and free-will, * * * that men
are compelled; but by the power of free grace: therefore, in com-
pelling sinners to come in, we are not to tell them what they can
do ; (for, indeed, they can do nothing spiritually, nothing accepta-
bly ; they can do nothing but destroy themselves ;) but we are to
tell them what grace can do, and how all their help lies here ; "0
Israel, thou hast destroyed thyself ; but in me is thy help."

It is not a legal, but an evangelical compulsion. It is true, by the
law is the knowledge of sin and misery. By the command of the
law applied, is the knowledge of sin ; and by the curse of the law
apprehended is the knowledge of misery : and so, by the law we
may have the knowledge of the need we have of Christ. The law,
therefore, is to be used in a subserviency to the gospel ; but the
law, though it may compel sinners to come down, down from their
lofty thoughts of their own natural power and ability to help them-
selves ; yet it is only the gospel that will compel them to come IN :
for, the more they see of their sinfulness and misery by the law,
the more will they stand at a distance from coming to God ; but
will run away hopeless from him, until once the grace of God,
manifested in the gospel, and the love of Christ constrain; and
"compel them to come in." Hence,

6. It is not a rigid, harsh, and unpleasant, but a kindly and
affectionate compulsion. It is a drawing with the cords of love,

GOSPEL COMPULSION. 23

and tlie bands of a man. Here we may say the kingdom of heaven
" suffers violence, and the violent take it by force." The minister
is to use violence and force ; but it is not the force of fire and
sword, but the force of love, and the violence of reason, spiritual
and scriptural reason. And because man's reason now is out of
reason, therefore,

7. It is not a merely rational and argumentative, but a divine
compulsion, in the " demonstration of the spirit, and of power ;"
1 Cor. ii. 4. " My speech, and my preaching was not with the enticing
words of man's wisdom, but in demonstration of the spirit, and
of power ; that your faith should not stand in the wisdom of men
but in the power of God :" that it might not be merely rational
faith, standing upon a human testimony, or human reasoning, but a
divine faith, standing upon a divine testimony, a divine demonstra-
tion. Many have no other but a merely rational religion, and a
faith grounded only upon rational arguments, by the force of which
they are compelled to own and acknowledge this or that gospel-
truth : but what comes of that faith, when a better arguer appears
on the other side ? Down their faith must go, that stands upon
such a sandy foundation as human wisdom and reason. You may
get a poor illiterate man or woman, that never learned philosophy,
nor any thing of the art of arguing, that will have a better faith, a
firmeitrpersuasion of the truth as it is in Jesus, then all these ration-
al believers, and learned Eabbies ever could be masters of. Why ?
because these poor, unlearned, yet true believers, are eeoSt.Saxtoi,
" taught of God ;" and the gospel hath come to them, " not in word,
but in power, and in the holy Ghost, and with much assurance."

This, then, is the compulsion that gospel-ministers should aim at,
in preaching and teaching, namely, that it be " in the demonstration
of the Spirit, and of power ;" but without this, men's essays and
flourishing harangues, whereby they think to compel men with the
mere force and strength of their reasoning, will be found but a car-
nal weapon, not mighty through God, but weak or unavailable,
" Not by strength, nor by might, but by my Spirit, saith the Lord
of hosts." Let us never expect, that the exterior call in the ministry
of the word will avail, without the efiicacious operation of the
Spirit of God. And therefore, let us seek to pray in the Spirit,
and preach in the Spirit, that through him we may do valiantly, in
conquering sinners, and compelling them. Hence,

8. It is not a despicable, lawless and unwarrantable, but an au-
thoritative compulsion. "Go," says the great Master, " and compel
them." It is in his name and authority, who is the great King in

24 GOSPEL COMPULSIOISr.

Zion, tliat tHey are to do it. As they are to deal witli sinners with
all sincerity and earnestness, so with all authority and boldness :
both these are joined together, 2 Cor. v. 20. " Now then we are am-
bassadors for Christ, as though God did beseech you by us, we pray
you in Christ's stead, be ye reconciled to God." "While they present
his bowels and compassion, they are also to represent his authority,
as ambassadors for him. But this leads to another question on
this head.

[2.] What power and authority doth this compulsion, they are
warranted to use, import ? I think it imports all that power and
authority that belongs to them as the servants and ministers of
Christ. I cannot enlarge upon all the particulars here, that might
be treated ; I shall only mention what occurs.

The ministerial power is either that which they have jointly, in
conjunction with one another, or that which they can exercise sep-
arately, when invested with that sacred of&ce.

1. There is a power they have jointly, in conjunction with one
another, and with the other ofiicers, or office-bearers in the church,
when judicially met, and constitute as courts of Christ ; such as a
power of ordaining ministers, * * * " Neglect not the gift that
is in thee, which was given thee by prophecy, with the laying on
of the hands of the presbytery," 1 Tim. iv. 14. — A power of disci-
pline and government, they being such servants as are also Bulers,
and said to have rule, Heb. xiii. 17. according to the commission
given unto them, Mat. xvi. 19, and xviii. 18. — A power, hence
resulting, of administering ecclesiastical censures, excommunications,
etc. ; clearing up marches wisely between the kingdom of Christ,
and the kingdom of Csesar. — A power of making laws for the good
of the church, agreeably to the law of Christ, and relating to the
orderly government of his house, that all things be done decently
and in order. — They have no power indeed, or authority to do any
thing "against the truth," but only for it, 2 Cor. xiii. 8, 10; and
for the edification of the church. "When their power is otherwise
employed, it is not to be regarded, but to be reckoned void and
null. ■ * ^ *

2. There is a power and authority, here also imported, that min
isters have, which they can and may exercise separately : such as
not only in general, that of administration of the word and sacra
ments. Mat. xxviii. 19; public preaching, praying, praising, 1 Tim
ii. 1, 2, 3. Acts vi. 4. James v. 13. Col. iii. 16 : but also particu
larly, they have a power declaratory; to declare "the whole
counsel of God." — A power instructory; to "go and teach all

GOSPEL COMPULSION. 25

nations." — A power hortatory; to exhort, and to give mucli
exhortation, as it is said. Acts xx. 2. — A power reprehensory ; to
reprove, as John did Herod; and to exhort and rebuke with
authority, Titus ii. 15. — A power refutatory ; to refute error and
heresy, to confute and convince gainsayers, Titus i. 9. and shew
them their sin. — A power mandatory ; to command them in the
name of the Lord, to turn from sin to God, through Christ, by
faith; for. This is his command, that "we should believe in the
name of his Son ; " and this command they are to give forth in his
name. — Again, they have a power minatory ; to threaten the un-
believing and impenitent, saying, " He that belie veth not, shall be
damned ; " and " except ye repent, ye shall all likewise perish."
They have a power minitory; to warn them to "flee from the
wrath to come." — They have a power consolatory; to "comfort the
broken hearted, and bind up their wounds." — They have a power
ligatory and solutory ; that is, of binding and loosing, according to
the threatenings or comforts of the word. — A power desponsatory ;
that is, as co-workers with Christ and his Spirit; a power of
espousing sinners to Christ, "I have espoused you to one Husband,"
says the apostle, 2 Cor. xi. 2. — A power regenatory, and of beget-
ting them by the word, 1 Cor. iv. 15. " In Christ Jesus I have
begotten you through the gospel." — There is a power edificatory
they have ; to edify the body of Christ, and build them up in the
most holy faith. — A power adjutory ; to help them much, who
" have believed through grace ; " and to be helpers of their joy. —
So much concerning this spiritual compulsion, and the power and
authority imported in it, both for beginning and advancing the
good work, and how ministers may be said to compel. This is the
first general head, the ministerial compulsion and authority, Compel
them.

II. The second general head proposed was. To speak of the end
and design of this compulsion, namely. To come in ; " Compel them
to come in." I shall here only shew, what I take to be the import
of this coming in, in a few particulars. The general import of
coming in, is believing in Christ, who, so many times in scripture,
calls sinners to come to him, " Come to me all ye that are weary;"
" whosoever will, let him come ;" " him that cometh, I will in no
wise cast out." But more particularly, this coming in imports,

1. That sinners are without, otherwise they needed not be called
to come in. Now, ministers being called to compel them to come
in, is a warranting them to shew, and to cause them know, they
are without doors. And this is the first mean to be used for brinjr-

26 GOSPEL COMPULSION.

ing in souls, to convince them of tlieir estrangement from God ;
their cursed state "while without God, without his image, without
his favor, without his fellowship ; and that, being without a cover-
ing from his wrath, they are exposed to eternal death and damna-
tion : that so they may be compelled to cry out, " What shall we
do to be saved?" What shall we do to be housed, and sheltered
from the wrath of God.

2. To come in, imports. That the door is open ; and to compel
them to come in, is to cause them to know, that there is an open
door of access to God ; that the door of faith is open to the Gentiles ;
the door of faith is opened by the gospel ; the door of mercy is
open ; the door of life and salvation, " Life and immortality being
brought to light by the gospel ;" and that Christ is " the door,"
John X. 9. The door of the old covenant of works is a shut door ;
the door of personal righteousness of ours, the door of Pagan mo-
rality, the door of natural endeavours, these are all shut doors ;
"there is no name under heaven, whereby" any can "be saved,
but the name of Jesus :" but this door is open ; " I am the door ;
by me if any man enter in, he shall be saved, and shall go in and
out and find pasture :" ANY man, any person whatsoever. Hence,

3. " Compel them to come in ;" it imports, a full warrant to
come ; and a hearty welcome ; and that ministers must both war-
rant and welcome them. They are to warrant sinners to come in,
by the command of their Lord and Master ; " This is his com-
mandment. That we should believe in the name of his Son Jesus
Christ," 1 John iii. 23. They are to welcome them by his promise ;
" Him that cometh to me I will in no wise cast out," John vi. 37.

4. " Compel them to come in ;" it imports, That notwithstanding
of the warrant and welcome they have to come in, yet sinners will
have a strong aversion and unwillingness to come in ; and that
therefore the utmost pains must be taken with them to conquer
their prejudices, and gain their affections. There must be " line
upon line and precept upon precept ;" call upon call, and one offer
upon the back of another, one motive and argument upon the back
of another ; and all is insufficient to overcome the enmity of sin-
ners against a Saviour, till power come along with the means ; yet
these are still to be used in dependence upon his blessing, not know-
ing when, or in what mean, a prosperous gale may blow.

5. " Compel them to come in ;" it imports something they are to
come in to, which ministers are to inculcate upon them ; namely,
that they are to come in to himself, who is the door by which, and
the house to which they are to come in. Christ is called, " An

GOSPEL COMPULSION. 27

Louse of defence," Psal. xxxi. 2. Sinners are to be taught,
that they must come in to his arms, which are stretched
out, even " unto a disobedient and gainsaying people," Eom. x. 21.
That they must come in to his heart and bowels, which yearn to-
ward them, as they did toward Ephriam ; " My bowels are troubled
for him; I will surely have mercy upon him, saith the Lord," Jer.
xxxi. 20. That they must come in to his blood and righteousness,
and come in to his grace and fulness.

6. " Compel them to come in ;" imports something they are to
come in for, as well as what they are to come in to : and so they
are to be taught the errand, as well as the object of faith. Christ
is the object, and salvation is the first errand of faith. It is a re-
ceiving and resting upon Christ alone for salvation ; they are to
come in for a feast at his table ; and surely salvation is a good
feast for a lost soul. They that are aliens, and without, are to
come in for acquaintance with God in Christ ; for " This is life
eternal, to know God and Jesus Christ whom he hath sent." They
tliat are poor are to come in for riches, even durable riches and
righteousness. They that are maimed are to come in for the sup-
ply of all their defects, that out of his fulness they may receive
grace for grace. They that are halt are to come in for healing and
strength, that his grace may be sufficient for them, and his strength
may be made perfect in their weakness : Then shall the lame man
leap as a hart. They that are blind are to come in for light and
sight ; for, then the eyes of the blind shall be opened. They that
are straggling in the highways and hedges are to come in for rest
and satisfaction in him, which they are in vain seeking among their
lusts, and in the broad ways that lead to death and hell.

In a word, sinners are to be compelled to come in for life and
happiness ; for pardon of sin, for peace and reconciliation with God,
and for all the privileges of the sons of God ; to come and hear, that
their souls may live ; to come and see the salvation of God ; to
come and handle the word of life ; to come and taste that the Lord
is gracious ; to come and smell the sweet savour of the Eose of
Sharon, that perfumes heaven and earth, and puts away the stinking
savour of sin and corruption. And, in short, they must be taught,
that they may come in, and that they mvst come in, and share with
him in his grace here, and glory hereafter. " Compel them to
come in."

7. It imports. That he is before them, ready to help them in, and
to take them in. It is not compel them to go in, but to come in.
We are not to require them to go where he is not, but to come in

28 GOSPEL COMPULSION.

wliere lie is, and where they shall have his presence, aid, and assis-
tance. Christ's invitations to sinners by the gospel are not go, but
come ; come to me, and come with me ; " Come to me all ye that
labor, and are heavy laden ; " " Come with me from Lebanon ; "
importing the strongest encouragement, and anticipating all objec-
tions drawn from weakness and inability, saying, I cannot come :
why ? there is no fear if you come. If I were commanding you to
go without me, you might be afraid ; but when I desire you to come
to me, and come with me, and come in, you may be sure I am at
the door of the house, ready to take your hand, and help you in :
Hence it is said, Heb. viii. 25. " He is able also to save them to the
uttermost that come unto God by him :" by him ; that is, not only
by him as the way, but also by him as the leader, to take your
hand. " Compel them to come in."

8. It imports. That he would be joined to them, and would have
them joined to him ; and that it is the most intimate union to him,
and communion with him, he would have them brought into.
" Compel them to come in ; " it is not only to him by an outside
profession, but to come into him by faith. Though the people of
the old world had come to the ark, and taken hold of the outside
of it, they would have been washed away with the waters of the
deluge ; none were safe but these that come in. Our safety lies in
coming in: and ministers must not rest till they get sinners brought
in, so as to be joined to the Lord Jesus, and married to him. "We
are to compel them, saying, " All things are ready, come unto the
marriage," Mat. xxii. 4, and thereupon to the marriage-supper;
" Blessed are they which are called unto the marriage-supper of the
Lamb," Eev. xix. 9. Ministers are warranted to court a bride for
their Master, and to compel sinners, -by all means, to come in to
him, and join hands with him, and join hearts with him. — So much
for the import of this phrase, " Compel them to come in."

III. The third general head proposed was. To speak of the reason
here given "for this work, viz. "That my house may be filled." This
metaphorical expression, in a suitableness to the parable, supposes
that Christ hath a house, and that his house must be filled. I might
here consider, 1. "What is his house ? 2. What is the import of
filling his house ? 3. How full his house should be 4. Why his
house must be filled.

1. What is his house? By his house we may understand his
church and people, whether the church visible or invisible. In
several respects they are called his house, where he jdwells and
resides ; symbolically, by the external symbols of his presence in

GOSPEL COMPULSION. 29

the cliurcli visible, Psal, cxxxii. 13, 14 ; and graciously and spirit-
ually in the church invisible on earth ; therefore called the habita-
tion of God through the Spirit, Eph. ii. 22. and a spiritual house,
1 Pet. 2. 5. This house, in scripture, comes under several names
and designations. — It is his pleasure-house ; for " the Lord takes
pleasure in his people;" there he delights to dwell. — It is his
treasure-house : his people are his treasure and his portion ; he
gives out of his treasure there. — It is his magazine-house ; being
built for an armory, where hang a thousand bucklers, all shields
of mighty men : and there he lays up his magazines for military
provision, the whole armor of God, which we are called to put
on. — It is his " banquetting-house," where he feeds and feasts his
people ; " He brought me to the banquetting-house, and his banner
over me was love." — It is his hospital -house, where he hath cures
for all maladies, and all sorts of diseased persons, the poor, the
maimed, the halt, and the blind. — It is his washing-house, where
he hath a laver for cleansing of polluted souls, and a " fountain
opened for sin, and for uncleanness." — It is his house of prayer,
and his house of praise, where he is worshipped and adored. — It is
his own house, and his Father's house : ShaU my Father's house
become " a den of thieves ?" The church of Christ is God's house,
he founded it; "The Lord hath founded Zion." It is Christ's
house, for he is the foundation of it ; and. Other foundations can no
man lay than that is laid, which is Jesus Christ. He is the
builder, and the bearer of all the charges of the building, and of all
the honor of it ; " He shall build the temple of the Lord, and he shall

bear the glory." Thus much for a hint at what the house is.

2. What is imported in filling his house ? That my house may
be filled ; that is,

1. That the elect may be gathered in ; " Compel them to come in,"
that the election may obtain, as indeed it shall obtain; for, ''all
that the Father hath given me, shall come to me ; and him that
Cometh, I will in no wise cast out."

2. That my house may be filled ; that is, that my saints may be
gathered together, these who, " have made a covenant with me by
sacrifice," Psalm 1. 5. And that they may gather themselves
together before the decree bring forth, before the day of the Lord's
anger come, that they may seek righteousness, and seek meekness,
since in this way it may be they shall be hid in the day of the
Lord's anger. This is the call of God to his people, in such days
of threatened judgments as these are wherein we live. * * *

3 " That my house may be filled ; that is, that the church tri-

30 GOSPEL COMPULSION.

TimpTiaiit may, in due time, be completed, and all the mansions of
glory may be filled up; for, "in my Father's bouse are many
mansions ; and I go to prepare a place for you ;" and you must
prepare for it, and must, in my name, endeavour to prepare all,
tbat are to be heirs of glory, for these heavenly mansions : and
therefore, " compel them to come in, that my house may be filled ;"
first here below, and then above, that being once brought in, they
may be brought up stairs, to the place where I am, to be forever
with the Lord.

3. How full should his house be ? Why, he would have every
corner, every seat, every chamber, and every story of his house
filled.

1. Every corner of his house should be filled, there being all kinds
of supply for all kinds of sinners ; and, if I may so express it, a
corner for every kind, an apartment for every sort of sinners. As all
kind of creatures had a place, a corner, or apartment in the ark :
so all sorts of mankind sinners. Gentiles as well as Jews, have a
place or corner for them in his house, according to Peter's vision
of a sheet, " Wherein were all manner of four-footed beasts of the
earth, and wild beasts, and creeping things, and fowls of the air,"
Acts X. 12, representing sinners of all sorts upon earth, from all
winds and airths, east, west, north, and south, from whence his
house is to be filled, Isa. xliii. 5, 6. He would have every
corner of his house filled from every quarter of the habitable
earth; and, we hope, the time cometh when, according to his
promise, " the knowledge of the Lord shall cover the earth, as the
waters do the sea ; and that his dominion shall extend from sea to
sea, and from the river to the ends of the earth." " Look unto me,
and be ye saved, all the ends of the earth," Isa. xlv. 22.

2. Every seat of his house should be filled ; " Compel them to
come in, that my house may be filled :" that as there may be no
empty corners, so there may be no empty seat. There are seats in
his house for every one, according to their rank, order, and station.
* * *

3. Every chamber of his house must be filled. We read of the
chambers of the king, Song i. 4, "The King hath brought me into
his chambers :" and all the Lord's people are called to come in to
the several chambers of his house, Isa. xxvi. 20, "Come, my
people, enter thou into thy chambers." Here we shall tell you
four sorts of chambers in his house he will have filled.

(1.) There are chambers of distinction he wants to be filled so
as we may not be mixed with, or conform to the world ; " Come

GOSPEL COMPULSION. 31

out from among them, and be ye separate," etc. 2 Cor. vi. 17.
" Come out of her, my people, that ye be not partakers of her
plagues," Kev. xviii. 4. In a day of general defection we ought
to side ourselves, by coming out from the corrupt part of a church,
and testify against them : this is the way how saints in scripture
have overcome their enemies ; " They overcame him by the blood
of the Lamb, and by the word of their testimony," Eev. xii. 11.
This is the way we are to distinguish ourselves for the Lord, in
declining times.

(2.) There are chambers of defence in his house, which he would
have filled, where we may be safe in the worst and most
threatening times ; " The name of the Lord is a strong tower ;" a
strong chamber of strength, Prov. xviii. 10, Every perfection of
God is a chamber of defence ; " Trust ye in the Lord forever ; for
in the Lord Jehovah is everlasting strength." Every office of
Christ, every promise of the covenant is a chamber.

(3.) There are chambers of devotion in his house, he would have
filled ; *' Enter into thy closet, and when thou hast shut the door,
pray to thy Father which is in secret, and thy Father which seeth
in secret shall reward thee openly," Matth. vi. 6. There are cham-
bers of public worship and devotion; societies meeting for spiritual
edification; chambers of family worship and devotion, every family
apart; and chambers of secret devotion, every person apart, like
doves in the valleys, mourning every one for his own sins, as well
as the sins of the land in general ; he would have all those cham-
bers filled. And, indeed, every chamber of your house should be
a chamber of devotion ; and so far as it is so, it is a part of the
house of God. Let every convenient apartment be a praying
place; for, "their hearts shall live that seek God."

(4.) There are chambers of action and business he would have
filled. Christ's house is not only a house of prayer, but a work-
house, wherein we are to do some things for God in our day and
generation; "Why stand ye here all the day idle?" "Go, work to-
day in my vineyard," Matth. xx. 6, xxi. 28. The Lord calls his people
not only to pray, and cry to him, but also to action and diligence.
When Israel were in great danger at the side of the Red Sea, and
their enemies behind pursuing them, God says to Moses, " Where-
fore criest thou unto me ? Speak to the people that they go for-
ward." We are not only to cry, but to go forward to our work
and service in our several stations as magistrates, ministers, or
people; every one to the work and duty of their station, that
they may glorify God therein.

4, As every corner, every seat, every chamber, so every story

32 GOSPEL COMPULSION.

of Ids house must be filled. There are two stories of his house,
the lower story upon earth, and the upper story in heaven ; and he
will have both filled : both the church militant and church trium-
phant. They are but two stories of the same house ; and hence
all believers, that are said to be come to Mount Zion, "the city of
the living God," Heb. xii. 22, are said also to be come to '' the
heavenly Jerusalem, and to an innumerable company of angels, to
the general assembly, and church of the first-born, which are writ-
ten in heaven ; and to God the judge of all, and to the spirits of just
men made perfect." Why, who are come to this house ? Even
all believers in Christ, who are said, in the following verse, to be
come "to Jesus, the Mediator of the new covenant, and to the
blood of sprinkling, that speaketh better things than that of Abel."
That every story of his house, therefore, may be filled, sinners must
be compelled to come in.

In a word, he will have his house so full, that there may be no
empty room. There is access for sinners as long as the servants
have occasion to say. So many are already come in, and "yet there
is room." There is room for all the innumerable number men-
tioned, Eev. vii. 9, out " of all nations, and kindreds, and people,
and tongues." 0 that sinners would come in ! Let there be no
empty corner, no empty seat, no empty chamber, no empty story
of his house ; for he would have all filled.

4. Why, or for what reason must his house be filled ? I offer
only these two reasons.

1. The more full his house is, the more advantageous to the
guests. Happy they that throng in to him, and fill his house. —
The more full it is, the more useful and helpful they are to
one another: When they are converted, they strengthen their
brethren. — The more full it is, the more pleasant and heartsome
it is, while joining together in prayer and praise : they are also the
more encouraging to one another, as iron sharpeneth iron ; and the
more encouraging, even to these that are without, to come in ; for
then they are ready to say. We will go with you ; for we have heard
that God is with you. — The more full, the more safe, and free from
hurt ; for an empty house goes to ruin. It is the greatest curse
when it is said, " Behold your house is left unto you desolate" and
empty ; but it is a great blessing when the house is full ; full of
guests, and full of provision for them : and truly in his house
"there is bread enough and to spare."

2. The more full the house is, the more glory redounds to the
master of the house. The more God's house is filled, the more

GOSPEL COMPULSION". 33

and tlie greater revenues 'of praise will be paid to him by the in-
habitants of it ; for " blessed are they that dwell in thy house,
they will be still praising thee," Psal. Ixxxiv. 4. He will then
have his house filled, that he may have many to sing forth the
praise of his grace and mercy, power and pity, to all eternity.

So much for the third general head, viz. the reason assigned

for the work, " that his house may be filled."

IV. We come now to the fourth thing proposed, viz. To offer
some inferences for the application. It is so, that the ministers
of Christ have a power and warrant to compel sinners to come in
to him, that his house may be filled? Hence see then,

1. That the ministers of Christ, who are sent of him, are clothed
with authority : they are, as it were, the the " mouth" of Christ,
2 Thess. ii. 8. They are the stars in his right hand, and co-workers
with him. They are Christ's ambassadors ; and as God sends Christ,
so Christ sends them. They have the keys of the kingdom of
heaven put into their hands. And the greatness of their minister-
ial power is evident from the great charge given to them, Jer. i.
17, 18. "Gird up thy loins, and arise, and speak unto them all
that I command thee : be not dismayed at all their faces, lest I
confound thee before them. For, behold, I have made thee this
day a defenced city, and an iron pillar, and brasen walls, against
the kings of Judah," etc. The power and authority committed to
them is, that of the Lord Jesus Christ, 1 Cor. v. 4. — The greatness
of their power is evident from the great challenge they get for not
executing their office, and using their authority against seducers
and erroneous teachers, Eev. ii. 14, 20. — It is evident also from the
great glory they are to have from God, who faithfully execute the
ministerial trust ; they " shall receive a crown of glory that fadeth
not away," 1 Pet. v. 2, 3, 4. People ought therefore to regard
their authority; for Christ hath said, "He that despiseth you de-
spisetli me."

2. Hence see the due' limits and boundaries of church power and
authority. It is to be used for the good and edification of the
body of Christ, and for compelling sinners to come in. Church-
power is unlawfully used, when it compels men to go out, and not
to come in. It is the greatest rebellion against a king, when his
arms and artillery are employed against himself and his family ; so it
is the greatest rebellion against the King of Zion, when a church
makes use of the power and authority he hath given her, even
against himself, and his children, his cause and interest. Ministers
and judicatories have no power to do any thing against the truth,

3

34 GOSPEL COMPULSION.

or against the edification of God's cliildren, See 2 Cor. x, 8. where
it is said. — " Our authority, which the Lord hath given ns for edifi-
cation, and not for your destruction." See also chap. xiii. 8, 10. The
church-power that is exercised against the truth, and for the de-
struction of the people of God, or the ruin of their souls and
spiritual privileges, is to be declared void and null, and by no
means to be acknowledged.

3. Hence see the efficacy of the word and ordinances of God,
when duly administered in his name ; Mat. xviii. 18. " "Whatsoever
ye shall bind on earth shall be bound in heaven : and whatsoever ye
shall loose on earth, shall be loosed in heaven." Notice the power
and efficacy thereof from Mat. xxviii. 18, 19, 20. Great is the
power of the word of God, and of a gospel-ministry in the hand
of the Spirit. It hath a power of illumination and direction, a
power of conviction and conversion, a power of humiliation and
consolation ; " The law of the Lord is perfect, converting the soul :
the testimony of the Lord is sure, making wise the simple. The
statutes of the Lord are right, rejoicing the heart : the command-
ment of the Lord is pure, enlightening the eyes." Psal. xix. 7, 8.
It is dangerous to despise the word ; for, it is the power of God
unto salvation.

4. Hence see the enmity of the world against Christ, that they
must be compelled to come in to him ; and consequently what hard
Vork that of a gospel-minister is. If he be faithful to his trust,
he cannot but meet with opposition from earth and hell. Ministers
must lay their account with the contradiction of sinners against
themselves, and of being every where opposed, every where spoken
against. If they be faithful, they must be reckoned men of contention to
the whole earth ; troublers of Israel ; and such as turn the world up-
side down. If their testimony be faithful and honest, it must torment
themthatdwellupontheearth; and the earth will seek to torment them
again, and to kill the witnesses : but they must seek the ruin of Satan's
kingdom, and the repairing of Zion's desolations ; and the main-
taining and defending the truth, however men and devils rage.

5. Hence we may learn how culpable they are that straiten the
door, and hamper the call of the gospel, instead of compelling
sinners to come in. The erroneous and legal teachers drive men in
to themselves, instead of bringing them in to Christ. They say
in effect, there is no room for such and such sinners, in Christ's
house ; no room for you that are not humble and penitent, and so
and so qualified: no room for the poor, the maimed, the halt, the
blind, the vagrant sinner. How contrary is that strain of preach-

GOSPEL COMPULSION. 35

ing to tlie design of the gospel, wliicli is to compel those very sin-
ners to come in, whom the legal strain of doctrine would keep out
and exclude ?

6. Hence see the nature of faith ; it is a coming in as we are ;
poor, maimed, halt, blind and wicked as we are, without tarrying
and waiting for better qualifications, which we shall never have
till we come in to Christ for them. Faith is expressed in scripture
according to our natural situation, because we are naturally high
in our own esteem ; therefore it is expressed by a coming down ;
" Come down, and sit in the dust," Isa. xlvii. 1. " Come down,
Zaccheus ; salvation is come to thy house." — Because we are na-
turally low, and earthly in our affections ; therefore it is sometimes
expressed by coming up ; " Who is this that cometh up from the
wilderness leaning upon her Beloved ? " — Because we are naturally
far from God ; therefore it. is sometimes expressed by a coming
nigh; "He will be sanctified in them that come nigh to him," —
Because we are naturally engaged in departing and backsliding
from God; therefore it is called a coming back and returning;
" Eetu.rn ye backsliding children." — Because we are within, as to
fellowship with the world ; therefore it is called a coming out ;
" Come out from among them, and be ye separate." — And because
we are without, as to fellowship with God in Christ ; therefore it is
called a coming in ; Compel them to come in. Again,

7. Hence see that the Church is Christ's house ; " That my house
may be filled." My House ; he is the Lord of the house. The law
of the house is Christ's law; and therefore must not be violated.
The ordinances of the house are Christ's ordinances ; and therefore
must not be abused. The servants of the house are Christ's ser-
vants ; and therefore must not become the servants of men, as men-
pleasers, in any way that is displeasing to Christ. * * *

8. Hence see what a heavy and lamentable matter it is, when
Christ's house is empty. What a pity is it, that his house should
be empty, who is such a kind and liberal Lord, that he loves not to
have an empty house ? Nothing is more displeasing and dishon-
ouring to him, than to see his house empty of incomers, and few
thronging in to it. He looks upon his house as a desolate house, when
it is empty of comers, that come in by the door ; and full of thieves
and robbers, that come not in by the door,'' but climb up some
other way." Hence it is one of the heaviest dooms he passes against
a church, when he leaves it empty and desolate, because of their
unbelief, in not coming in to him at his call ; " O Jerusalem, Jeru-
salem, thou that killest the prophets, and stonest them which are

1

36 GOSPELCOMPULSION.

sent unto thee, liow often would I have gathered thy children ?"
etc., " but ye would not ! Behold, your house is left unto you deso-
late." Mat. xxiii. 37, 38. Heavy is the case of a church, when
it is left empty of sound professors, empty of faithful ministers,
empty of pure ordinances, empty of precious influences ; such empt-
iness and desolation is a heavy doom ; and when it is left in the
hands of robbers, that rob Christ of his honour, and the royalties
of his crown and dignity, and rob his people of their rights and
privileges ; then his house comes to be alienated from him, as it
were, to them, so as to be no more his house, but theirs ; " Behold
your house is left unto you desolate." Wo to "that church that is given
up of Christ, and left into the hands of enemies and robbers !
What will they do with the doctrine, discipline, and government of
the church, but rob on, and raze on to the foundation ?

9. Hence see, that it is matter of praise and thankfulness, and a
great mercy in declining times, when there is any to come in and
fill his house, that it be not altogether left empty. It is a mercy
if there is a remnant, that keep up the name of his house, and favour
the dust of Zion ; Psal. cii. 13, 14. " Except the Lord of hosts had
left unto us a very small remnant, we should have been as Sodom,
and we should have been like unto Gomorrah." Some cry out, 0 divi-
sion, division; such and such men are for nothing but schism and divi-
sion ! But when defection becomes general, then division becomes
a necessary duty, and a great mercy; otherwise all would run
down into the gulf of defection together, making peace and preten-
sions to brotherly-love, a geave for burying all zeal for God, and
his truths and interests. If Christ's householders have not salt in
themselves, as he commands, Mark. ix. 50, how can they have
peace one with another, unless it be a peace without the salt of
truth, like the peace of a dunghill, where every particle doth but
corrupt another ? Peace without truth being but a confederacy
against heaven ; suspect their honesty who cry out, 0 the schism
and division of the day ! but never a word of the corruptions
and defections thereof. Who are the schismatics and dividers in
Scotland? These that adhere to the covenanted Eeformation
thereof, founded on the word of God, or these that are razing a
covenanted work of Eeformation to the ground ? * Suppose a

* The witnesses for the truth, have usually, in all periods of the church, heen
treated with the greatest contumely and reproach, by the enemies to Reformation.
Whenever the corruptions, defections, and tyrannical measures of a church came to
such a height, that the bond of union could no longer be kept, in a consistency

GOSPEL COMPULSION. 37

company walking on a road by the side of a ditch, most of them
fall into the ditch, and then cry to their fellows, If ye come not
here, and join with us, we will charge you with schism and divi-
sion ; how ridiculous would that accusation be ! Surely, these may
be said to go out of the house, who go out of the way of the house,
out of the order, rule, and government of the house : but these may
be said, properly, to come into the house, and abide in it, who
abide by the doctrine, worship, discipline, and government of the
house : and, I say, in declining times, it is a mercy there are any
to come in and fill his house, and to abide in it, and keep possession
of it, by zealously testifying and contending for the faith, when
others are going out by the door of defection and apostacy ; and
perhaps, Christ hath some disciples among them, to whom he is
saying, " Will ye also go away ? " — May the Lord awaken all the
virgins that are asleep in our day.

10. Hence see the duty both of ministers and people. The duty
of mi.nisters, and their work : their work is not only driving work,
while they preach the law as a schoolmaster to lead to Christ ; but
it is also drawing work, while they preach the gospel of Christ,
who was lifted up to draw men to him by his love and
grace. Their work is winning work, seeking to win souls to

with truth, the opposers of these deviations, have been calumniated as Separatists
and Schismatics. The Associate Brethren when making a stand for truth, against
the torrent of defection, got their own share of this obloquy. The charge of Schism,
as laid against them, would soon vanish, if the nature thereof was duly consi-
dered. "Schism, in the scripture sense of the word," says a late grave and judi-
cious divine, "is when the members of a particular organical church put a
DiFFEREifCE amougst their faithful ministers and teachers, who are holding the
SAME testimony of the Lord Jesus. In this sense the apostle used the word several
times in his first epistle to the Corinthians, as Chap. i. 10. xi. 18. There were
divisions, differences, and j anglings amongst the members of that church, who still
remained joined together in external church-communion, or in the same church-
order, discipline, and worship. The apostle gives a particular instance of these
divisions and janglings, 1. Cor. i. 12. iii. 4. "One said I am of Paul: another I am
of ApoUos." There was a siding amongst them about their ministers and teachers,
who held the same testimony of Jesus." Mr. Wilson's Defence of the Reformation
Principles, p. 198, 199. The worthy and pious Mr. Rutherford says, " When the
greatest part of a church maketh defection from the truth, the lesser part, remain-
ing sound, the greatest part is the church of Separatists. Though the maniest and
greatest part, in the actual exercise of discipline, be the church ; yet, in the case
of right discipline, the best, though fewest, is the church." Divine right of
Presbytery, p. 225 — To the same purpose the Reader, if he pleases, may consult
the learned and judicious Dr. Owen's Humble Testimony, Pref. p. 7. Treatise on
Schism, p. 265. And the celebrated Mr. Forester, Rect. Instr. dial. III. p. 7.
Also Claud's Defence of the Reformation, part III. pp. 17, 18. And the famous Mr.
Shields, in his preface to Mr. Renwick's Life.

83 GOSPEL COMPULSION.

Clirist, compelling tliem to come. And their work is filling work,
that their Master's house may be filled ; that every corner, every
seat, every chamber, every story of his house may be filled.
As long as the gospel is preached, his house is a-fiUing ; and as
long as there is room in his house, there is work for the
minister ; his work is never over, so long as his Master's
house is empty ; " Compel them to come in, that my house may
be filled."

Furthur, their duty is, as the context points out,
( 1 ) To go out, verse 21, into the wide world, " Go ye into all the
world, and preach the gospel to every creature," Mark xvi. 15.
And, as they must go out to the world, so they must go out of the
world, and out of themselves.

( 2. ) To go out quickly, verse 21 ; to lose no time, for sinners
are in hazard of perishing eternally : and we must hasten to pull
them as brands out of the burning ; " Now is the accepted time :"
now is the Spirit promised.

( 3. ) To let them know we are in earnest for our Master ; and en-
deavour not to tickle their fancy, but to touch their heart ; to
compel them by importunity, and take no refusal.

( 4. ) However many have come in, we are to tell them, That
" vet there is room " for more ; and, that Christ's heart is open, and
his riches inexhaustible ; and, that in his house " there is bread
enough, and to spare."

( 5. ) The zeal of his house must eat us up ; for our concern
must be, that his house may be filled ; the number of the elect
must be completed, and the rest left inexcusable ; " All that the
Father hath given him, shall come to him ; yea, these he must
bring, and they shall hear his voice." Let this encourage us when
many believe not. Yet,

( 6. ) We must shew them the danger of refusing, and making
excuses ; verse 21. The Master of the house was " angry :" we
must tell them what a terrible thing it is to offend Christ ; and,
that they must "kiss the Son lest he be angry," and they perish :
gTace despised, is grace forfeited, like Esau's birth-right.

( 7. ) Ministers must remember the accounts they are to give ;
here the servant gives account, verse 22. " Lord, it is done as thou
hast commanded, and yet there is room." Ministers must give ac-
count of the success of their ministry ; they must give account of
what they do, and how it prospers : they must do it now at a
throne of grace ; if they see the travail of their soul, they must go
to God with their thanks ; and if they labour in vain, they must

GOSPEL COMPULSION. 39

go to God with tlieir complaints. They must give account here-
after also, at the judgment-seat of Christ, they will be brought as
witnesses against these that persist, and perish in their unbelief,
to prove that they were fairly invited ; and as witnesses for these
that, through grace accept of his call ; Behold I, and the children
which the Lord hath given me. The apostle urges this, as a reason
why people should give ear to the word sent to them by his servants ;
"For they watch for your souls, as they that must give account,"
Heb. xiii. 17.

( 8, ) Ministers must be as he-goats before a flock, by a good ex-
ample and compel them to come in ; to come, not to go in without
us ; but to go in, so as we go in with them, or go in before them.
Ministers little need to be as the carpenters that built the ark for
others, and yet were drowned themselves ; that preach the gospel
to others, and yet themselves to be cast-aways : people have eyes
to see what we do, and how we walk, as well as ears to hear what
we say, and how we speak. ,

Again, hence see the duty of people that hear the gospel. Have
ministers authority to compel you to come in, that our Lord's house
may be filled ? Then, 0 Sirs, be persuaded to come in ; come in
to our Lord Jesus ; and if you have any objection, any aversion
or unwillingness, 0 ! suffer yourselves to be compelled. Do not
resist the ministerial compulsion that God is pleased to make use
of; surely willing souls are welcome, when these that are unwilling
must be compelled. If God hath made you willing, it is well ;
the day of power hath made you so : if you be presently willing,
peremptorily willing, pleasantly willing, and universally willing ;
presently willing, without offering to delay ; peremptorily willing,
saying, I must have him, or I perish ; pleasantly willing, content
joyfully to sell your all for the pearl of great price ; and univer-
sally willing, willing to have Christ in all his ofiices ; to be a
Saviour to save you from sin, as well as to save you from hell : I
say, if you be made willing, and can be active in coming, the will-
ing soul is the welcome soul. But if you find difiiculties and
objections, and cannot be active ; then, oh ! yield yourself passive,
if you cannot be so active as to come in without compulsion, then
yield yourself passive ; that is, willing to be compelled and drawn
in : do not resist the Holy Ghost, and his drawing motions and
influences ; do not resist the call of the gospel ; but lay yourself
open to be compelled, that is, to be convinced, to be converted,
to be turned, to be persuaded, to be exhorted, to be entreated
to come in, that our Lord's house may be filled.

4:0 GOSPEL COMPULSION.

0 ! come in, poor sinner ; let me compel you to come in to Jesus
Christ, who is ready to welcome you into his house and heart, both
at once. Come in : how ? O come in believing ; and, if you can-
not believe, come in looking to the author of faith, saying, " Lord,
I believe : help thou mine unbelief." Come in repenting of all your
former sins : and, if you cannot repent, come looking to Christ, as
exalted to be a Prince and a Saviour, to give repentance and
remission of sins. Come in praying: and if you cannot pray,
come to him looking for the Spirit of grace and supplication
promised in the gospel. Come in running : and if you cannot run,
seek that he may draw you, saying, with the spouse, Draw me, we
will run after thee.

By what arguments shall I compel you to come in ? There are
some awful arguments I might make use of.

1. Consider, enemies are coming in upon you like a flood ; and
what will become of you if you come not in to Christ ? * * *
But, though God had no controversy with the church and land
in general, yet he hath somewhat against thee in particular : O
man, woman, that hast never yet closed with Christ and come to
him ; you are under condemnation by the law, as long as ye have
not believed the gospel. May I compel you by the curse of the
law you are under, to cry out, Oh ! what shall I do to be saved ?
If you saw your need of Christ, and the everlasting wrath you lie
open to, while you are out of Christ, you would cry out more than
a dying man ever did for a physician, or a drowning man for a
boat. What ! are you content to lay, and die under that everlasting
wrath of the everlasting God? Knowing the "terror of the
Lord," we would persuade men to come into Christ. Alas ! it is a
fearful thing to fall into the hands of the living God ! But,

2. I would rather compel you by the blessings of the gospel :
and, O that God himself would draw you, with the cords of love
and grace !

Consider therefore, 0 sinner, that the call is unto you ; " To you
is the word of this salvation sent." We are required to go out and
bring in, ver. 21, of this chaper where the text lies, "Go out
quickly into the streets and lanes of the city, and bring in hither
the poor, and the maimed, and the halt, and the blind :" go out
and preach the gospel to every creature. And now, in providence,
we are come out as far as this place, to compel you to enter in.
You that are poor, come in and be enriched. — You that are maimed,
come in and be su.pplied. — You that are halt come in and be restored.
— You that are blind, come in and be enlightened. — You that are

1

GOSPEL COMPULSION. 41

wandering in the liigh ways, and running in the broad way to hell,
come in and be saved both from sin and wrath. — You that never
came to Christ before, O come in now ; whatever you have been
formerly; whatever atrocious crimes you have been guilty of; yet
all bygones shall be bygones, if you come in this day ; From this
day will he bless you : if you come in this hour, from this hour
will he bless you : and, O may this be the happy hour when the
dead shall hear the voice of the Son of Grod; and they that
hear shall live. — You that fancy ye have come in to Christ formerly,
and yet may be deceiving yourselves, and debarring yourselves
from believing, by the notion you are believers already : 0
come, and make it sure work : come and take a better grip of
Christ, a faster grip than ever, such as death itself shall not loose. —
You that are young, come in, and get grace to remember your
Creator, and grace to be early seekers of him who says, " I love
them that love me, and they that seek me early shall find me." —
You that are old, come in to Jesus, and get your gray hairs crowned
with righteousness, that, when death comes, you may be among
the blessed dead that die in the Lord. — You that come here only
to gaze upon strangers, 0 come in, and ye shall get a view of the
King in his beauty. — You that came here to satisfy your curiositv,
come in and ye shall get satisfaction to your souls, and food to
your heart, and not to your fancy only. — You that came here for
some trifling reason, like Saul going to seek his Father's asses,
some carnal beastly "errand or other, 0 come in, and ye shall get a
kingdom before you go; for, "He that belie veth on the Son, hath
everlasting life." — You that came here to mock, and to scorn, O
come in to Jesus, who says. How long, ye simple ones, will
ye love simplicity, and scorners delight in scorning? Turn
ye at my reproof; and I will pour out my spirit unto you;
I will make known my words unto you. — You that come here
under the heavy load of the guilt of sin, 0 come in, and get par-
doning grace ; God's indemnity is offered unto you ; I, even I, am
he that blotteth out thine iniquity, for mine own name's sake. — You
that came here under the power of sin, and the pollution of it, O
come in, and get sanctifying and purifying grace ; for, here is a
" fountain opened for sin and for uncleanness." — You that came
here, and know not for what you came, O come in to Jesus, and
ye shall know wherefore he brought you here in his providence :
ye shall know, whatever your designs were, that G^od had a design
of mercy in it to you. — You that came here only to see a minister
ordained, in these extraordinary circumstances of the church, 0

42 GOSPEL COMPULSION.

come in ; we would compel you to come in to Christ, and ye shall
see a greater sight, and a more extraordinary ordination ; ye shall
see Christ ordained of the Father to be a Minister and a Saviour
unto you; a Prophet, Priest, and King for you; for, Him hath
God the Father sealed. — You that came here only to get a minister
amongst you, O come in, come in, and get the best minister first, our
Master to be your minister. Take Christ first, and then Paul and
ApoUos are yours : ye shall then have the minister, and God's
blessing with him.

Consider again, for compelling you to come in, that every door
of his house is open to you to come in, that his house may be fill-
ed; "I am the door," says Christ ; and in this everlasting gospel
this door is opened, and there is no impediment to hinder your en-
trance. All impediments, on God's part, are actually removed;
the law is fulfilled, justice is satisfied, wrath appeased, death van-
quished by this Jesus : and all impediments, on your part, are
virtually removed; faith, and all grace, and glory is purchased;
" All things are ready, come to the marriage." The door is open,
come in, and take him by the hand of faith, give your assent and con-
sent to the bargain ; here the door of grace and mercy is opened :
the door of hope is opened to you in the vally of Achor : the door
of life is opened to you that are dead sinners ; 0 come in that you
may have life : the door of pardon is open to you that are guilty sin-
ners : the door of peace is opened to you that are rebels ; Christ hath
received gifts for men, even for the rebellious : the door of sancti-
fication is opened to you that are polluted sinners ; " The blood of
Christ cleanseth from all sin;" and he is made of God to you
sanctification : the door of faith is opened to you, faithless sinner ;
Christ is the author of faith, as well as the object of it ; 0 come in
and get grace to believe : the door of repentance is open to you, im-
penitent, hard-hearted sinner : Christ is exalted to give repentance :
the door of salvation is opened to you, lost sinner ; Christ came to
seek and to save that which was lost : the door of consolation is
opened to you, dejected sinner ; come in to him who is the consola-
tion of Israel : the door is opened to you that do not think, and cannot
think it is opened to you ; " My thoughts are not your thoughts
neither are your ways my ways, saith the Lord. For as the
heavens are higher than the earth, so are my ways higher than
your ways, and my thoughts, than your thoughts."

Our master's 'house is like the New Jerusalem, that hath th ee
gates to every airth, Eev. xxi. I'd. "On the east three gates;
on the north three gates ; on the south three gates ; and on the west

GOSPEL COMPULSION. 43

tliree gates ;" and all the gates of his house are open. "Where
dwell you, man, woman ? In Scotland, or in England ? In the
east, or in the west ? In the north or in the south? 0 come in,
come in ; for the gates are .open to you ; "1 will bring thy seed
from the east, and gather thee from the west : I will say to the
north. Give up ; and to the south, Keep not back ; bring my sons
from far, and my daughters from the ends of the earth," Isa. xliii.
5. If you, or any of you, go away thinking or saying, that there
was not a word said to you, I take all the four quarters of heaven,
east, west, north, and south, to witness, that you are called to
"come in."

This is the first offer that ever the present speaker made of Christ
to the most part of you, and it is like it may be the last. It is the
first sight that ever we all had of one another, and it is like we
shall never all hear or see one another again, till it be before the
awful tribunal of our Lord Jesus Christ, when he comes in the
clouds of heaven : and, in the view of that awful day of judgment,
I would now compel you to come in to him, who will then say to
the wicked, Depart from me, ye cursed ; but now is on the throne
of grace, saying, Come to me, ye cursed sinners, and get a blessing.
O Sirs, let me compel you by the awful authority of the great God,
and by the blood and bowels of the Lord Jesus Christ, to come in
to him for all the ends I have mentioned.

Consider how empty his house is, and what room there is in it,
and how few are coming in ; and shall this house be left empty for
you ? Every corner of his house stands empty, every seat of his
house, every chamber of his house, every story of his house stands
empty for your part, though you be called to come in, that his house
may be filled : Oh ! Tell it not in Gath, nor publish it in the streets
of Askelon.

Will you tell me what displeases you at Christ ? Is his person
contemptible, who is Emmanuel, God-man, God with us ? Is his
purchase contemptible? Is his grace and glory, and a happy
eternity nothing to you, and unworthy of your regard ? Yet a
little while, and time shall be no more ; and, if time be gone be-
fore you come in, in vain will you cry, Oh ! call time again.
What a terrible sting will that reflection give you, Alas ! I had
once a fair call to come in to Christ, but I slighted it ! I had con-
victions of sin, but I crucified them ! I had warm desires to come
to Christ, but I quenched them, by returning to my lusts, and sin-
ful diversions ! Oh ! what madness possesses me, that I did not
accept of Christ as well as others; that I refused Christ, and
choosed perishing vanities ?

44 GOSPEL COMPULSION.

Consider, and be compelled to come in, by tbe greatness of tlie
grace of tbat God, whose orders we are executing, when we endea-
vour, in Hs name, to compel you to come in. The word of a God is a
compelling word. The poor man that speaks to you cannot com-
pel you ; but the God that speaks by him can. And, if you can
hear this word, not as the word of men, or of the poor worm that
is speaking to you, but, as it is indeed, the wo'^d of God ; if you
can believe, that God is speaking to you, then the word will work
efi'ectually in you that so believe. O Sirs, could you believe, that
this Almighty Speaker is present, speaking to you, you would
hear a sound of omnipotent power in his word going through your
heart.

What ! is the power of the spirit to be expected to go along with
the word, in this day of clouds and darkness, in this day of shak-
ing and commotion ? Yea, he can make the clouds his chariots
for riding in to your heart. He hath said, He will shake all nations
and the desire of all nations shall come. And, even in the midst
of these shaking times, he is coming to you in this kind offer of
himself; and shall we not hope he is coming to some in the power
of his Spirit ? For the gracious offer of the gospel is the channel,
wherein the powerful influences of the Spirit run. Oh ! shall any
heart here resist the grace and kindness of Christ, saying, Come in.
He doth not say. Go in without me, but come in to me ; importing,
if you would gladly come, and want my help, there is my helping
hand.

May the Lord himself effectually persuade you, and Compel you
to come in that his house may be filled.

Directed more especially to the united Societies in and about Morhottle
and Stitchel, upon occasion of the much lamented Death of the Rev.
Mr. John Hunter, lately ordained Minister among them ; and at
whose Ordination the foregoing Serrnon was preached.

My dear Friends,

This awful dispensation of providence, in the speedy removal
of this worthy pastor, cannot but be most aiSicting to all the
Lord's people through the land, that ever enjoyed the benefit of
hearing the joyful sound of the glorious gospel out of his pleasant,
edifying lips ; but more especially to you, that had the prospect
of enjoying the advantage of his fixed ministry among you, and
who are so quickly bereaved of such a blessing. To you the
stroke must be very heavy and smarting.

He was indeed a "burning and shining light," that burnt so fast,
and shone so bright, it is the less to be wondered at that he did
not burn and shine long. The precious oil that was in this lamp,
being once lighted, by a license to preach, burnt so intensely, that
the lamp itself behoved to waste : for, beside the appointments that
were laid upon him, after his license, and before his ordination
amongst you, which appointments he might have accomplished
more easily, considering his great abilities; besides these, I say,
his heart was so much set upon the great work of feeding Christ's
lambs, that he could not refuse the constant solicitations of poor
starving souls, crying for more and more of the bread and water
of life from him, in the several corners of the land where he went ;
insomuch that, as I am informed, he would have preached upwards
of thirty times in the space of fourteen days. And though what
was the gain of others, may be supposed to be your loss, that this
bright candle was so far burnt and wasted, in this manner, before
it was set up amongst you ; yet you also shared as liberally as
others, of that circumambient blessing, so as to enjoy more of it
before than since his ordination : however, you ought to adore that
holy providence, that made such a bright star to shine among you,
though but a little. He that hath the stars in his right hand, may
give or take them when he pleases.

It was, no doubt, a great loss to the generation, that such a

C45)

46 APPENDIX TO SERMON II.

gracious person, endued "with sucli great and useful gifts, as he was,
should have lived so long in such a retired and obscure way : and,
as this was mostly owing to the corruptions of the times, with
which his zealous soul could never mingle itself, and against which
he always, in his station, testified ; so, having once joined himself
with the Associate Presbytery, and having been once licensed by
them to preach the gospel, it may be a matter of conviction to the
corrupt age, by which such excellent talents were so long smothered,
that, whenever they came to be occupied, they were universally
taking and edifying, insomuch that he became the darling of the
little flock, "the followers of the Lamb." His preaching and
praying gift was reckoned, by many, to come nearest, of any we
have heard of, to that of the great and eminent Mr. Samuel Euth-
ERFOED ; being so full of homely similies and metaphors, tending
to convey the truth with such pleasure and evidence into the hearts
of his hearers, that few or none who heard him once, but were
fond to hear him again. These things considered, together with his
holy, humble, and meek conversation, his great learning, profound
judgment, aptness to teach, and ability to convince gainsayers, with
other great and excellent endowments, wherewith he was blessed
of God, contribute, no doubt, to heighten your grief, that have lost
such an eminent, well-qualified pastor, and that in such a sudden
manner, which screws up the trial to a very great height, in the
holy, wise, and adorable providence of God.

It is more than probable there will be various commentaries
upon, and interpretations people will make of this trying, and
afilictive providence, according to their various sentiments concern-
ing the public differences of the times. Many are apt, too soon,
too rashly and hastily, to explain the works of the Lord, which yet
remain inexplicable, till the vision, which is for an appointed time,
speak out the mystery, and explain the mind and design of God
therein: " What I do thou kno west not now," says Christ; "but
thou shalt know hereafter."

Meantime, till the mind of the Lord more fully appear, let all
murmuring and mutinous thoughts be silenced by these two follow-
ing considerations.

1. Consider the sovereignty of God, and his absolute dominion
over you, and all his creatures, as the potter hath over the clay.
It is the Lord that giveth, and the Lord that taketh ; and therefore
we are to say, " Blessed be the name of the Lord." It is the Lord,
who can do us no wrong, and who hath undeservedly done us much
good ; Let him do to us what seemeth good in his sight. Let not

APPENDIX TO SERMON II. 47

too mucli tliouglitfulness about your affliction and loss divert you
from an humble enquiry at this sovereign Lord, what he aims at
by this dispensation ? "What he would have you to learn out of it ?
What he reproves and contends with you for ? What he would
have amended in you ? What he would have you weaned from,
and mortified to ? You may humbly ask him, What have you to
do ? And what he means by this hard beginning ; that you, who
were first provided in this manner, should be first laid desolate ?
That the Lord should seem to give you, in his providence, a deliv-
erance from the bondage and oppression of church judicatories, and
yet, on a sudden, withdraw the deliverance, and increase your
grief. You may think. Can such a case be exemplified in scripture?
While many, through the land, are of the mind, that the Associate
Presbytery are raised up of the Lord, in his holy providence, to
give some relief to his oppressed people in Scotland ; now, here is
one instance, in the entry of their ordaining work. Some relief
was thought to have been given, but behold it is blown up ; we
are in as great straits as ever, and our grief is doubled. God hath
not smiled upon the means of deliverance that have come this
way.

My dear friends, if you search your Bible, you will see how God
may, by such sovereign steps as this, be even carrying on his great
work of delivering. Moses was sent to deliver Israel out of their
Egyptian bondage, Bxod. iii. 7, — 10; but, behold, instead of present
deliverance, on a sudden, their hopes are dashed, their bondage is
^ increased, and they come crying to Moses and Aaron, saying, "The
Lord look upon you, and judge," etc. Ye have " put a sword in
their hands to slay us." Wherefore Moses returned to the Lord,
saying, " Wherefore hast thou so evil entreated this people ? Why
is it that thou hast sent me ?" " Thou hast not delivered thy people
at all." Exod. v. 21, 22, 23. Yet how gloriously God delivered in
the issue, the sacred history shews. Now, after this one instance
is adduced, let none, in their commenting upon the providence that
hath befallen you, conclude, that your case is desperate, and that
the work, which the Lord wrought among you, in beginning your
deliverance, was not of God ; because your hopeful prospect was so
suddenly dashed. Nay, what if, from such instances as that I nave
mentioned, it look more like the very way of our sovereign God,
in delivering his people from their thraldom.

2. Consider the infinite wisdom of God, that knows much better
what is good for you, than you yourselves do. He knows what to
be most needful for you, which you may judge to be most hm-tfiil

48 APPENDIX TO SERMON II.

and dreadful : to this purpose you may put a remark upon the
words of Christ to his disciples, John xvi. 7; where, having spoken
of his leaving them, upon hearing of which, Sorrow had filled their
heart; he says, "Nevertheless, I tell you the truth; it is expedient
for you that I go away." What ! ( might the shallow wisdom of
the disciples say ) can that be true, that it is good and expedient
for us, that our great Lord and Master go away from us ? This is
a thing that hath the most dreadful aspect. "What will become of
us if he leave us ! It seems utterly impossible to us, that this can
be for our good and advantage. Nay, but says he, who is truth
itself, and who is the wisdom of God, "I tell you the truth, it is
expedient for you that I go away." Now, could the loss of the
great Master's presence be made up ? and could his departure be
needful and expedient for them and us? And will you think it
strange, if he be saying to you, with respect to a servant, however
eminent, It is expedient for you, that he should be taken away ?
God can do no needless thing: even when what he does is awful, yet
still it is needful. Whenever we are in heaviness, through any or
many trials, it is always and only "if need be," 1 Pet. i. 6. And
if ye, at present, are in heaviness, through this awful blow of his
hand, you may be sure it was needful : though you cannot see it,
infinite wisdom knows the necessity and expediency thereof. And,
if you stand in need of what you are trysted with, in all its sad and
sorrowful circumstances, which must be the case, since God, that
cannot lie, hath said it, surely, you ought to submit to his pleasure,
which hath your profit inseparably joined with it, Heb. xii, 10.
Nor have you reason to complain of God's ordering 'that for you,
whereof you stand in need, even the quick removal of such a pre-
cious and desirable pastor : for, if you did but exceed in overvalu-
ing or doting too much upon him, and in reckoning yourselves
happy in having him, as Micah did in another case, Judges xvii.
13. It was needful, that by his being taken away, you should be
made to see, that your good and happiness lay elsewhere, and be
brought to a blessed necessity of crying more ardently than ever,
with the tear of godly sorrow in the eye of faith, to our glorious
Lord and Master, Christ, that he himself may come and fill up the
room that he hath made void. And, indeed it is a great vacuity,
that he. In whom dwells all the fulness of the Godhead, cannot fill.
A few moments of his gracious presence, and a few drops of his
special love, is sufficient to fill up the greatest void, that is made
by the removal of the choicest, and most desirable of all earthly
comforts. " And happy they," as one says, " who, when they lose

APPENDIX TO SERMON II. 49

any near friend, or dear idol they are fond of, are helped of God to
make Jesus Christ succeed to it as its heir, by taking that loss as a
summons to transfer and settle their whole love to him, as the
object incomparably worthy of it ; he being altogether lovely, and
infinitely more amiable and fairer than the sons of men." Say not,
*' There is no sorrow like our sorrow," no trial like ours ; and if it
had been anything but this, we could have borne it; for your
heavenly Father sees that this, even this very cup, with all its
bitter ingredients, was fit to be given you to drink ; and that this,
this very trial, in all its heavy circumstances, was necessary for
you, even the sudden death of a lately settled minister among you :
might not the Lord see it needful for you, thus to correct you for
your former iniquities ? And needful that, after so many sweet
sermons he had preached to you, before and after his ordination,
you should have this one very bitter sermon, to help you, through
grace, the better to digest the former ? Might he not see it needful
for you, that before his departure, he should be brought into a pastoral
relation with you, that not only his widow and fatherless children,
being thus entitled to a share of your kind and generous concern,
you might have occasion to shew it, so far as that may be requisite ;
but also, that you, in particular, might have the special benefit of a
louder sermon by his death, than ever you heard from him in his life.
And if this last and loudest sermon be blessed and sanctified to
you, for awakening you to seek the Lord more earnestly, and for
compelling you to come in to him more speedily, then it will be
sweetly verified in your experience, that it was expedient for you,
that he should be taken away.

"When you so earnestly entreated the publishing of the fore-
going Ordination sermon, I suppose you little expected, that it would
need to be subscribed, as it were, with a Funeral-sermon : but,
since holy providence hath made this addition to that exercise not
unsuitable, I hope it shall not, though in this rude and unexpected
address to you, be unacceptable, notwithstanding the occasion be
mournful : as I would therefore presume, that the preceding con-
siderations shall not be reckoned imseasonable, and hope they will
be duly pondered by you ; so I shall conclude this discourse to you
with some advices suitable, I think, to the present occasion.

1. Think not strange that your minister should die, and be so
quickly called away. As the prophets do not live forever, Zech.
i. 5 ; so they may live but a very short while : for some may be
called to work but one hour in God's vineyard, and yet be reward-
ed equally with those that have wrought the whole day, Mat. xx,

4

50 APPENDIX TO SEEMON II.

12. Some may tliink, that, if any could be exeemed from deatli
and a dark grave, it should be they who are the lights of the
world ; that, if any should escape the house of silence, it should be
they who are to convey the joyful sound of the gospel to the ears
of men : but yet they must die, as well as others, and may be called
off very quickly, especially in two cases.

1. When their work is done, that God hath allotted to them in
this world. Some ministers live longer than others, because God
hath appointed them more work than others. Some live a shorter
time, because either God hath appointed them less work, or enables
them to dispatch a great work in a short time.

2. When desolating judgments are hastily advancing towards
the place, or land, wherein they live, even as Noah, that famous
preacher of righteousness, entered into the ark but a few days be-
fore the old world was destroyed by a deluge. Such righteous
men are often taken away from the evil to come, though few ob-
serve and lay it to heart ; even though terrible judgments may be
at the door.

As these are two sovereign reasons, so I shall mention two sin-
ful causes, that may hasten the death of faithful ministers. Though
their days are determined by that God, in whose hands all our
times are ; yet men may be instrumental in shortening their life,
either by undervaluing, or overvaluing of them.

( 1. ) By undervaluing them ; slighting and contemning their
persons, their gifts, their message. If we do not prize our mercies
when we enjoy them, God may make us know the worth of them
by the want of them. Much contempt was poured upon your
pastor, now dead in Christ, by many of this generation : therefore
God hath said. They are not worthy of him ; they shall not enjoy
him long.

( 2. ) By overvaluing them ; people may shorten their days,
when they give that honour to them which only belongs to their
great and glorious Master, who will not give his glory to another.
If people fall down and worship these bright and glittering stars,
no wonder if the Father of lights remove them away. If, in
any respect, they be advanced to God's throne, he will quickly lay
them in the dust. It is true, gospel-ministers, that have the divine
mission and message, ought to be highly esteemed for their work's
sake ; and there can be no sin in honouring these whom God hon-
ours ; or in loving these very dearly, whom God makes the happy
instruments of our conversion, or spiritual edification : but yet, if
these instruments get more of our heart than is due to them, or

APPENDIX TO SERMON II. 51

any share of the room that Christ only should have, then he may
justly hasten them out of our way. How far, as I said above, any
might have exceeded in doting too much upon your eminent pas-
tor, I know not, unless it was evidenced by the great following of
people that he had flocking to him, which yet I dare not wholly
condemn in them, lest I should reproach our blessed Master, who
never reproved the multitude for flocking to him, even when they
thronged him and pressed him, Luke viii. 45 ; except when they
followed him only for the loaves, or the bread that perisheth, John
vi. 26, 27. Nor did ever John the Baptist, nor any of the apostles,
challenge the multitudes for thronging to them. But if any were
guilty of immoderate doting upon this short-lived pastor of yours,
they may acknowledge the Lord to be righteous, when they robbed
him of his honour, that he robbed them of their idol. The best
of ministers are but mortal men: though the rich treasures of
spiritual gifts and graces are poured into these vessels, they are
but earthen ones, and will soon be broken by the blow of God's
hand. These gourds may be very delightful to us, and we may
find great refreshment in sitting under their shadow ; yet the worm
of death will make them to wither. And we do not well to be
exceeding or excessively glad of them, while they grow ; nor do
we well to be angry, when they wither.

II. Endeavour to make a right improvement of this awful prov-
idence : in order to which I shall recommend a sixfold study, with
relation to your minister's death.

1. Study to be sensible of the hand of Grod in this providence.
Be not insensible of the stroke : though you must not murmur at
it, yet you ought to mourn for it, and for your sins that provoke
the Lord to take such labourers out of his vineyard. Insensibleness
of God's hand is interpreted by the Spirit of God a despising of it,
Heb. xii. 5. " My son, despise not thou the chastening of the
Lord." Yea, it is accounted a high provocation, Jer. v. 3. I have
" stricken them, but they have not grieved." It argues stubborn-
ness in a child not to cry when his father whips him. When God
chastens by the loss of a dear "friend, it is very smarting ; but when
he does it by the death of a dear minister, a soul-friend, it is yet
more heavy and grievous.

2. Study to profit by what is past. Hath God taken away your
minister ? Endeavour to recollect and retain these excellent truths
that were delivered by him while he was with you. Call these
blessed sentences to mind as far as possible, in order to feed upon
them, as the prophet says, " Thy words were sound, and I

52 APPENDIX TO SEEM ON II.

did eat them ; and thy word was unto me the joy and rejoicing
of mine heart/' Jer. xv. 16. So far as you can remember them,
and reduce them to practice, so far will you profit by them. The
voice delivering these truths to you was a passing voice ; but the
word delivered is an abiding word. Though he is dead, the word
of the Lord liveth, and abideth for ever. These counsels which he
gave you from the word of God, are binding upon you, though he
he is bound with the chains of death.

3. Study to know Christ, as the only minister who lives for
ever, and that can make up your loss. It is he who says, Eev. i.

18, " I am he that liveth, and was dead ; and, behold, I am alive
for ever more. Amen ; and have the keys of hell and death." It is
he, Rev. ii. 1. who "holdeth the seven stars in his right-hand; who
walketh in the midst of the seven golden candlesticks :" and it is
he who when he ascended on high, led captivity captive, and
received gifts for men, and gave gifts to them. Psalm Ixviii. 18.
compared with Eph. iv. 8, 11, 12. These gifts, are gifted persons,
and his powerful presence with them, for the benefit of his church
and people, he hath promised to the end of the world, Mat. xxviii.

19, 20. This living Jesus can make up your loss, by raising up
others. "When Moses died, the Lord sent Joshua to lead Israel into
the land of Canaan. When Elijah is gone to heaven, he that hath
the residue of the Spirit with him, can make a double portion
thereof to rest upon Elisha. "When God hath work to do, he will
never want instruments. He can prefect praise out of the mouth
of babes and sucklings : and therefore,

4. Study to employ this glorious Lord Jesus, both to provide
another pastor, or pastors, for you, and to bless the provision he shall
make for your saving good. When God calls any labourers out of
his vineyard, then supplicate the throne of grace, and cry mightily
to the Lord of the harvest, that he would thrust out more labourers
into it, that there may be a succession of faithful ministers, who
may rightly divide the word, and faithfully break the bread of life
to you, and to jour posterity, when your places shall know you
no more. Endeavour also to depend upon our exalted King of
Zion, for his blessing upon, and continuing of the provision he may
make for you ; and for grace to make a due improvement of all
the spiritual waterings he shall allow you, whether more transient
or fixed. And since he is now teaching us, that what we call a
fixed ministry is, at best, but transient ; as these that are ministers
should hence learn to be diligent in bringing in as much glory and
honour to their Master's name, as they can, while they live ; for

APPENDIX TO SERMON II. 53

when they die, they can do no more, but give an account of their
stewardship ; though, alas ! many that enter upon the work of the
ministry, little consider that awful account they have to give unto
the " Judge of all the earth," when they depart hence, Ezek. xxxiii.
7, 8. 2 Tim. iv. 1, 2. So you, that are the people, should hence learn
how much it concerns you to endeavour, through grace, to get as
much good as you can, from gospel ministers, while they live ; for,
when once they are entered within the gloomy shades of death,
they can be no further beneficial to you, by their warning, entrea-
ties, counsels, comforts, or prayers. As death stops the ear of the
hearer, so it lays the tongue of the speaker. The oifers they make
of Christ, and salvation through him, should be speedily embraced;
for you know not how soon the feet of those, who bring these glad
tidings, may go down to the grave, and- you be left only to lament
and bewail your own misimprovement of them. Yea, as ministers
must die, and appear before the divine bar, to give an account of
their ministry ; so you must also appear there, to give an account
of your proficiency : and therefore,

5. Study to improve your minister's death, as a mean of prep-
aration for your o\vn ; that so you may extract meat out of this
eater, and gain out of this loss : which you would do if this mourn-
ful death should subserve the good purpose of stirring you up to
consider your latter end, so as to be restless till you be ready lur
it, by a readiness both of state and frame. By a readiness of state,
I mean, a being brought out of a state of nature into a state of
grace, or a getting in to Christ, and being found in him. By a
readiness of frame, I mean, an habitual walking in Christ, and
living by faith upon him, both for righteousness and strength. In
this case, as the death of your minister was his gain, while he hath
exchanged the cross for the crown, the pulpit for the throne, a
militant for a triumphant state ; so his death now, and your own
death afterwards, will also be your gain. You will go but the
same way that the most eminent servants of God have gone, and
must go to the glorious society of Jesus, and of all his holy pro-
phets and apostles, that are made perfect in holiness, and shall
eternally reign with him. Could they, who are rejoicing above,
speak to you who are mourning below, they would say to you, as
Christ said to the women that followed him to the cross. Weep not
for me, but weep for yourselves ; weep not for us, who are happily
come to our journey's end, but weep for yourselves, who are travel-
ling yet through a waste and howling wilderness ; weep not for us,
who have arrived at the happy haven of rest ; for. Blessed are the

54 APPENDIX TO SERMON II.

dead that die in tlie Lord ; tliey rest from their labour ; but weep
for yourselves, who are yet tossed to and fro upon a tempestuous
sea, and are still labouring and toiling ; weep not for us, who stand
upon the mount of triumph, and have obtained a complete victory
in Christ Jesus over all our enemies : but weep for yourselves, who
are still on a field of battle, wrestling not only with flesh and
blood, but with principalities and powers : but yet a little while,
and ye, who are prepared, as I have said, for your own change,
and who have reaped spiritual profit and gain, by your minister's
doctrine and death ; yet a little while and you shall meet with him
again, never to be separated from him, and enjoy his society in
another manner, and in a more glorious place, where you, who joined
with him in worship here, shall join with him in a triumphant
song of praise. To him that sits upon the throne, and to the Lamb
for ever and ever ; and where you will see the great minister of
the sanctuary, our Lord Jesus Christ, sitting on his majestic throne;
and all the other ministers of Jesus, like so many bright stars sur-
rounding tlie Son of righteousness for evermore. And, that you
may be the more prepared for that happy state, to which your
minister is, by death, removed, I add another advice.

6. Study to imitate your departed minister in all these things
that were good and conmmendable in him. It is true, the best of
ministers, even these that are gone, have had their failings and
imperfections ; Moses and Elias were men subject to like passions
as we are. The most eminent saints are to be followed by us no
further than they followed Christ ; but when they are gone, all
their failings should be buried with them, and their excellences
should be kept alive in our memory, in order to our imitation of
them. And, indeed, there were several things of this nature very
evident in your late pastor, wherein you would do well to follow
his example ; such as,

(1) His blameless and circumspect walk, wherein he endeav-
oured ( though sinless perfection is unattainable in a mortal state )
to have a conscience void of ofience toward God and toward man.
Such was his caution herein, that his greatest enemies had nothing
against him, except only in the matter of God, as it is said, Dan.
vi. 5.

( 2 ) His meekness and humility. He never appeared to be of a
proud and lofty temper, notwithstanding of his eminent gifts, and
ihe great popular applause he had, which he seemed rather to be
ashamed of than to affect ; but like his Master whom he served,
was meek and lowly, stooping and condescending to all men, and
passing by these injuries, he received from any of them.

APPENDIX TO SERMON II. 55

( 3 ) His laborious concern for tlie spiritual profit of immortal
souls. Sucli was liis love to tlie souls of men, that lie loved to
spend and be spent for tliem: liaving little pity upon his own body,
in comparison of the pity he shewed to their souls. And hence it
may be said of him, especially after his mouth was opened to
preach the gospel, that he was not weary -in well-doing, but went
about doing good. He not only wasted his bodily strength in
this spiritual work ; but when his flesh and heart seemed to fail,
and his body so weak, that he could hardly bear to stand in a pul-
pit or tent, yet his affections were so much engaged in his work,
that he was very unwilling to leave it.

(4) His love to the saints. He especially embraced these, in
the arms of his love upon earth, with whom he thought he should
join in singing the song of the Lamb in heaven. His love of be-
nevolence extended unto all, as appears in the foresaid concern he
had for the salvation of sinners : but his complacence was with the
saints, the excellent ones of the earth, in them was his delight.

( 5 ) His readiness to suffer for his Master, and for the gospel's
sake, and his willingness to take up the cross, and follow Christ,
in the thorny road of tribulation, persecution, contempt, and
reproach for the name of Christ, of which sometimes he had his
share, even in some of the idle public prints; which yet he never
resented, but generously disregarded, as one that rejoiced to be
counted worthy to suffer shame for the name of Jesus, whom he
preached.

(6.) His zeal for his Master's honour, cause, and interest, which
made him to witness, even in his private station, before ever he
entered upon the public ministry, against the corruptions and de-
fections of the times ; and induced him to come out to the field of
battle, and join himself with the Associate Presbytery, as a society
which he judged to be contending for the faith of the gospel, for
the liberties of God's people in Scotland, and for a covenanted
work of Reformation, which he saw the judicatories, by their pro-
ceedings, were razing. Thus he appeared, we may say, and died
in the wars ; and herein also he ought to be imitated by all these
that desire to come forth " to the help of the Lord, to the help of
the Lord against the mighty," Judg. v. 23. This likewise should
be matter of encouragement to you, that were under his actual
ministry before his death. I read of Xenophon, who liaving a
crown upon his head, the news came to him that his child was
dead, and he presently puts off his crown in token of sorrow ; but
then enquiring how he died ? Answer was made, that he died in

56 APPENDIX TO SERMON II.

the wars ; then he called for his crown again : even so, your dear
minister is dead ; and therefore you have cast perhaps the crown
of joy off your heads ; and are under discouragement ; but if you
consider how he died, in the spiritual wars, and is now a conqueror,
you may put on your crown of joy again, and study to take
courage, and to follow his example, in fighting the good fight of
faith, against all inward and outward enemies, which he did to the
last, and then died in the faith he preached, witnessing a good con-
fession to the end of his life. Though the particulars of his death
have not as yet so fully reached me; yet, I am informed, that
among his dying words, some dropped from him to this purpose,
" I have had many adversaries, both within and without, to wrestle
against ; but now mine head is lifted up above all mine enemies ;
and I would not change my lot for the heaviest crown of gold."

In a word, as your minister commended his Master, Christ
Jesus, to you, and set life and death before you ; so now, his Mas-
ter hath set your minister's life and death before you, that, by all
these means you may be compelled to come in that his house

MAY BE FILLED. * * *

S E H M O N III .

Preventing Love;

OR, god's love to us the cause of our love

TO HIM.

" We love him, because he first loved us^

1 John iv. 19.

The great design of tlie gospel, gospel-ordinances, and sacra-
ments, is to commend tlie love of God in Clirist. The sacrament
of the supper is a love-feast ; and they that have their senses
spiritnally exercised therein, will find readily all their senses filled
with love. What do they hear, but love ! "What do they see, but
love ! What do they taste, but love ! What do they feel, but
love ! What do they smell, but love ! — It is a sweet account we
have of God, ver. 16. "Hereby perceive we the love of God, be-
cause he laid down his life for us." 0 happy they that have so
learned the gospel-catechism, from their experience, as to be able
to answer to that question. What is God ? And to say, God is love !
He is essential, boundless, bottomless, infinite love. It is true, if we
look to him in the glass of the law, we will see him to be all wrath ;
a consuming fire out of Christ ; but look to him in the glass of
the gospel, and you will see him all love ; a God in Christ reconcil-
ing the world to himself: and the sight thereof produces love :
for " we love him, because he first loved us."

The text give us a short account of the whole business betwixt
God and a believer : they love one another. Here is love descend-
ing, God in Christ loving his saints ; and here is love ascending,
the saints in Christ loving God ; and the former begetting the
latter. When love hath descended from heaven to earth, it hath fin-
ished half of its course ; but when it ascends from earth to heaven
again, then the circle is completed.

Here is, 1. A description of God's love ; he loved us first.
2. A description of our love to God ; we love him for this cause.
And,

1. We have God's love described ; He first loved us. If we
were to make a critical division, we might notice how it is de-

(57)

58 PREVENTING LOVE.

scribed. 1. In ttie act, loved. 0 wonder that ever the heart
of God should have acted that way towards any sinner of Adam's
race. 2. The subject loving ; He loved : 0 ! a glorious He, the
infinitely holy and just God. 3. The object loved ; He loved us ;
poor wretched apostate us. 4. The quality of this love, he loved
us, and first loved us ; intimating, both that it is an ancient love,
for it is in the preterite time, he loved ; yea, loved from eternity ;
and also that it is antecedent love ; he first loved us, before we
had a being, before we were capable to love him ; yea, while we
were yet enemies.

2. We have the saints' love described ; we loved him because he
loved us ; which is also described in these four : 1. The act, love ;
and indeed this love of ours is but a drop of the ocean of his
love. 2. The subject loving, we ; we believers, we that got a taste
of his love. 3. The object beloved, him ; we love him, who de-
serves our love above all things in heaven and earth. 4. The rise
and source of this love of ours. We love him, because he first
loved us ; his love is the incentive and productive cause of our
love. But I refer the further explication of the text to the prose-
cution of a doctrine. Many things might here be observed : As,

1. None can truly love God, but such as are beloved of him,
Many speak of the love of God, as if it were natural to them ; but
as true love is a spark of heavenly fire : so there is no love natural
to man but the love of sin.

2. That God hath a people in the world that love him, because
they are loved of him. There is in God a common love, whereby
he loved the whole world ; and a special love, whereby he loves
the saints: and so there is in the saints a common love, by which they
love all God's creatures ; and a peculiar love that belongs to God
only, whom they prize above all other things.

3. That divine love works freely. God does not trade with us
upon any terms, conditions, or valuable considerations in and about
us. We can neither buy heaven nor beg it ; it must be given. Let
not the greatest civilian presume ; let not the greatest prodigal de-
spair : God's love is first on the field.

4. That as God and his saints love one another, so the reason of
saints loving God, is God loving them : there is no reason of God's
love, but because he loves. But there is reason enough for our
love because he loved us. The believer loves God upon God's ac-
count, and for good reason ; God loves ' us without any reason, or
any cause from without himself ; but we have all the reason in the
world, why we should love God. Many say, they love Christ, but

PREVENTINGLOVE. 59

they have not any reason for it ; tliey that love him know why
they do so. There are three things create love, viz. Beauty, inter-
est, love. 1. Beauty ; and 0, but Christ is white and ruddy, and
altogether lovely. 2. Interest ; the more a man sees Christ to be
his own, the more he loves him. 3. Love ; the love of God is the
great parent of love ; it begets love ; We love him, because he first

loved us. But having taken this short view of the text, the

doctrine I fix upon is this,

Observ. — God's love to his people is the source of their love to
him. Their love is influenced by the faith of his love : his love is
the cause of theirs ; we love him, because he first loved us.

Now the general method that seems most native is,

I. To speak of God's love to his people.

II. Of the saints' love to God.

III. The influence his love hath upon theirs as the cause of it.

IV. Apply the whole in sundry uses.

I, To speak of God's love to his people : and indeed to speak of
it is to speak of that which is unspeakable and inconceivable, for
it passeth knowledge ; only we may notice a few things that the
scripture says of this love. I would offer some remarks concerning
this love of God ; and then shew more particularly, the import of
this expression, He first loved us.

1. I would offer some remarks concerning the love of God.

Remark 1. That the fountain of this love is GoD the Father. Love
begins in order of nature with the Father; hence, says Christ, "I say
not unto you, that I will pray the Father for you : for the Father
himself loveth you," John xvi. 26, 27. Christ prays for all the
fruits and emanations of the Father's love to his people ; but not
for the Father's love itself. You mistake greatly, sirs, if you do
think that Christ doth purchase and pray for the Father's love to
his people ; nay, it was the Father's love that sent Christ to pur-
chase all the fruits and communications of his love. "God so loved
the world, that he gave his only begotten Son." The love of God
cannot be purchased; there is no need" of any mediation here; "I
say not unto you, that I will pray the Father," in this respect, "for
the Father himself loveth you.'" Here is the fountain of the love.
But,

Remarh 2. That the channel through which the love of God does
run, from this fountain, is the Lord Jesus Christ. God's love does
not vent itself towards any sinner, to the disparagement of his in-
finite holiness and justice ; and therefore it vents and flows in and

60 PEEVENTINGLOVE.

tlirougla Christ, " Whom God liatli set forth to be a propitiation
through faith in his blood, to declare his righteousness, for the re-
mission of sins that are past," Romans iii. 25. God hath taken a
marvellous way to manifest his love : when he would shew his
power, he makes a world; when he would shew his wisdom,
he puts it in a frame and form that discovered vast wis-
dom ; when he would manifest the grandeur and glory of his
name more, he makes a heaven, and puts angels, arch-angels,
principalities, and powers therein ; and when he will mani-
fest love, what will he not do ? It is a pity we should deny
this love ; because God hath taken such a great and mysterious
way of manifesting it in Christ ; his death, his blood, his righteous-
ness ; here is the channel.

Bemarh 3. The streams of divine love that flow from this fountain,
in this channel, are vastly great; viz. Pardon, peace, safety, adoption,
justification, sanctification, audience of prayer, a blessing on all
providences, and everlasting triumph in heaven. I cannot enlarge
upon these, or any other of the streams that flow from the love of
God ; the streams are so many, so great, that we should lose our-
selves there, as well as in the fountain, if we were to dive therein-
to ; only we are blessed in Christ with all spiritual blessings ; and
this love of God, and all the fruits of it, is to be enjoyed in the
fellowship of the Spirit, 2 Cor. xiii. 13 ; where we read of the
grace of the Lord Jesus Christ, the love of God, and the com-
munion of the Spirit ; where Christ is first mentioned, because he
is next to us, as being the channel through which the love of God
is vented ; and this love of God, and grace of Christ, is enjoyed in
the commimion and fellowship of the Holy Ghost ; and that this
love is from the Father, as the fountain ; in the Son as the channel ;
by the Holy Ghost, as the immediate conveyance.

Remark 4. The vessels into which these streams are vented, or
this love is poured, are sinners ; even to them it is declared that he
is the Lord, " The Lord God merciful, and gracious," " forgiving
iniquity and transgression, and sin ;" and that " God is love." This
motto, that God is love, is inscribed on the gates of heaven ; and none
will think strange of that, because the love of God, in bringing
any sinner of Adam's race there, is manifested to the highest.
But we would think strange, if one should say, that this is even
the inscription written upon the gates of hell, that God is love ;
why? his love to himself, and his own justice, is manifested there;
yea, not only so, but millions are damned, because they slight
redeeming-love ; and their consciences gall them, for contemning

PREVENTINGLOVE. 61

all tlie offers of love. But that -which, concerns us especially, is,
that we may read this inscription daily upon the beautiful gate of
the temple ; I mean, in gospel-ordinances, that God is love ; for
therein he manifests his love to sinners, even to sinners of Adam's
family, in the general dispensation of the gospel ; and particularly
to the vessels of mercy, in the special operation of the Spirit upon
them in the fulness of time ; wherein he hath designed to pour
out his Spirit, and so to pour in his love. But to omit many things
here, I come,

2dly. To shew the p9,rticular import of this expression. He first
loved us. And,

1. It says. That his love is eternal love, and from everlasting :
'' He first loved us." " I have loved thee with an everlasting
love," Jer. xxxi. 3 ; as it is to everlasting, so it is from everlast-
ing ; as it will never have an end, so it never had a beginning, but
it is as ancient as the eternal God is. 0 ! what an amazing thought
is this, that God should have had thoughts of love towards any
poor sinners, like you and me, from the beginning of his being,
which is without a beginning ! — But, to prevent mistakes, you
would know that the love of God is twofold ; his love of destina-
tion, and his love of approbation : his love of destination and
purpose, whereby he is said to have chosen us in Christ, "before
the foundation of the world, that we should be holy," " having
predestinated us unto the adoption of children," Eph. i. 4, 5 ; and
this love he is said to manifest even before a man's conversion,
1 John iv. 9, 10. " In this was manifested the love of God to-
wards us, because that God sent his only begotten Son into the
world, that we might live through him. Herein is love, not that
we loved God, but that he loved us, and sent his Son to be the
propitiation for our sins," Again, there is his love of approba-
tion and friendship : such as that spoken of, John xiv. 23. " If a
man love me, he will keep my words, and my Father will love him,
and we will come unto him, and make our abode with him." Now, the
object of the former love, to wit, the love of destination, is every
elect soul, and that from all eternity, as well as in time, even before
their conversion and union to Christ ; the object of the latter, to
wit, his love of approbation and friendship, is every believer united
to Christ, to whom he begins to manifest his everlasting love person-
ally ; for, though he loved and approved of them from eternity in
Christ, yet they cannot be said to be actually loved and approved
in their own persons, till once their persons are united to Christ.
Though God's love be evorlastinoj and immutable as himself

62 PEEVENTINGLOVE.

is, yet there is a time wherein he begins to manifest his
love : tliere is no variation or shadow of turning in God's love ;
all the change is in the person beloved, not in God. It is mere
blasphemy to say, that God begins to love them whom before he
hated, in a proper and strict sense. It is true, the elect are chil-
dren of wrath, even as others, by nature, whatever they are by
divine destination, being ever the object of God's love in this sense;
yet in some sense, he begins to love them, in respect of the mani-
festing of his love to them, and the outletting of his love upon
them ; when his love is taken, not so much for his immanent act,
as for his transient act, not for any thing in himself, but for what
flows from him to them ; the love that is in himself, is still the
same, but the acts of love that flow forth to them, these begin to
appear, when he manifests himself to them, as he does not to the
world ; when he comes to them for their salvation, and reveals
his Son in them : and here also he is still before-hand with them ;
" He first loved us."

2. " He first loved us ;" it says, that his love is antecedent love ;
as it is first in point of time, yea, from all eternity, so it is first in
point of order of time. We cannot manifest our love to him, till
first he manifest his love to us. Men may feign love to God and
Christ, before they know any thing of God's love in Christ towards
them, but they truly have no love to him ; even the elect them-
selves have no love to him by nature, they are enemies, and with-
out God, and without Christ in the world ; buried in the grave of
sin and corruption even as others ; dead in trespasses and sins, and
slaves to divers lusts ; the devil dwelling in them, working in them,
reigning in them, as a man dwells in his house, or works in his
shop, or reigns upon his throne ; they have no more acquaintance
with him, or love to him, than others, till by grace they be regen-
erated, and made to come to God in Christ, and be raised up to a new
and lively hope. Common favours indeed, they may have, and
God is always sure to notice his elect, and to have a care of them ;
and many remarkable deliverances will they meet with, even while
unconverted. You will find few gracious persons but they will
have even good things to tell of the Lord's kindness to them in
their youth ; but yet love and hatred cannot be known by these
things that are seen ; for bad men have had the like deliverances,
and manifold common mercies, and common grace perhaps also ;
but all this while they are strangers to true love to God, till once
some rays of his everlasting love go before them, and make way
for the breaking of their enmity, and engaging them to love him.

PREVENTING LOVE. 63

3. " He first loved us ; " it says, tliat his love is absolutely free
love. If lie first loved us, before we bave any love to bim or loveli-
ness in us, O bow free is it ! His love is free in several respects.
It is free love in tbat it is witbout force or constraint ; we must
even put ourselves in bis reverence, and not tbink to compel God,
as if be could be obliged to do it ; nay, if we get any tbing, we
must be in grace's debt, and lay at grace's door, as poor beggars,
for an alms for Cbrist's sake. It is free love in tbat it is witb-
out reluctancy ; it is witb all bis beart. Tbere are some objects
come to our door, and tbougb we give tbem alms, yet it is witb
some reluctancy ; we are not so free-bearted towards tbem as to
otbers wbom we bave a kindness for ; tbese we will give to, witb all
our beart ; we give tbem witb as mucb pleasure as if we were get-
ting to ourselves ; so God's special gifts are given witb all bis beart ;
be takes pleasure in giving ; be deligbts in sbewing mercy. — It is
free love, in tbat it is witbout merit and motive ; bis*love is neitber
desired nor deserved, and yet be loves : I will love tbem freely : I
will do it undeservedly, even wbile tbey deserve to be tbrust down
to tbe lowest bell ; Not for your sakes do I tbis, be it known unto
you. — It is free love, in tbat it is witbout price ; be seeks notbing
for wbat be gives, be takes notbing for it ; nay, be deals witb us as
poor beggars tbat bave notbing to offer for wbat be gives, and
notbing wberewitb to recompense bis kindness, after be batb
given. — It is free in opposition to all proper terms and conditions.
Papists tell us of tbe merit of congruity, and tbe merit of condig-
nity ; and many ignorant protestants tbink tbey do enougb wben
tbey exclude tbe word merit, but in tbe room of merit tbey bring
in a world of conditions ; and tell us, upon condition you do so
and so, tben God will do tbis and tbat to you ; telling us, God batb
made a covenant witb us, not like tbe covenant of works, but upon
easier terms, requiring only some little tbings accommodated to
our weakness : "It cannot be called merit," say tbey, "for tbere is
no proportion betwixt wbat we do, and wbat we get ; it is," say
tbey, "but as if one sbould bold out a penny, and get a kingdom
for it." Many sucb subtile reasonings of men tbere are, tbat tend
to exalt self, and self-rigbteousness, wbicb would all vanisb before
tbe ligbt of tbis very text, if viewed in a spiritual and evangelical
manner. "He first loved us."

4. " He first loved us ;" it says, tbat bis love is a preventing love ;
it prevents our love, and all tbe good tbat can be about us ; for be
prevents witb tbe blessings of bis goodness. I migbt bere illustrate
tbis by sbewing, 1. Tbe object of bis love, wbom be prevents.

64 PREVENTING LOVE.

2. The time of Ms love, wlieii lie prevents them. 8. The dawning of
his love upon them, whereby he prevents them. 4. The fruits and
effects of his love in them, wherein he prevents them.

(1.) The object of his love, whom he prevents. If we view
whom he loves, we cannot but see it to be preventing love. The
love of God lighted upon fallen men, not fallen angels, though
much more noble and spiritual beings ; and why ? even b ecause
he hath mercy on whom he will have mercy : " his love falleth
upon the poor, foolish, weak notliings of this world for ordinary ;
not upon the wise, noble, and mighty ; not many such are called ;
he reveals these things to babes, not to the wise and prudent of the
world, "We must not think, that outward things, such as wisdom,
and learning, and worldly advantages, move God to set his love
upon any ; " Even so Father for so it seemed good in thy sight ; "
vea, his love vents ordinarily upon the most stubborn and rebelli-
ous sinners in the world, more than upon the most civil and moral
persons, that had led a better life than the generality of their
neighbours ; who have had more of the righteousness of the law
than other people ; who have been better-natured, in respect of
their pleasant natural disposition, than others ; and who have had
a liberal education, so as to be trained up, not only in manifold arts
and sciences, but in manifold religious duties from their childhood.
Grace many times passes by such persons as these, and falls upon
more knobby, rugged persons. The young man in the gospel may
be put to say, All these things have I done from my youth up, and
yet go away from Christ, when a bloody Manasses, and persecu-
ting Paul are received into favour and mercy. In a word, whom-
soever he makes the object of his manifested love in time, they are
persons unworthy of his love ; they are full of enmity against him,
and bent to backsliding from him, wofuUy averse from returning
to him. That God should love sinners, and great sinners, 0 what
preventing love is it !

(2) The time of his love, when he prevents them, does also
illustrate this. Many a time he makes his grace to reach them, not
when they are in their best frame or mood ; but behold a Paul
going to Damascus, with the knife in his hand, ready to cut the
throats of the saints ; grace out-runs him, seizes him, lays hold upon
him, and the love of a God in Christ overcomes him ; he is made
Christ's prisoner, vanquished, and brought to subjection. I do not
say, that it always holds, that a person gets the revelation of grace,
when going on in sin ; but the first efflux of grace towards them is
many times, when in a very bad case: the Lord arrests them, many

PREVENTING LOVE. Qo

times, wlien tliey have been about some wicked act of sin; the
Lord will fall in at such a time upon their conscience, fill them
with terror, and humble them under his mighty hand ; and never
leave them till he hath quickened them, and made them live ; " I
said unto thee, when thou wast in thy blood, Live." But what
need we say more concerning the time of his love, to show the
preventing nature of it, than what God himself says, Eom. ix. 9,
13. " Jacob have I loved, but Esau have I hated ;" " the children
being not yet born, neither having done any good or evil, that the
purpose of God according to election might stand, not of works,
but of him that calleth?" Before the man was born, or had done
either good or evil, behold he is an object of divine love ; " Jacob
have I loved."

( 3. ) The dawning of his love upon them, whereby he prevents
them, may further illustrate this, That he first loved us. By the
dawning of his love, I understand not only the love and grace that
is objectively displayed in the glorious gospel ; but especially in the
first glimmerings of the subjective light, or the dawning of the day
of power, wherein the person is made willing when the gospel
comes, Not in word only, but in power ; when he girds his sword
upon his thigh, even his glory and his majesty, as that word may be
read, Psal. xiv. 3, for the display of the glory of his grace and
love, is the sword whereby he subdues and conquers his enemies :
and till this will- conquering day of power take place, what is in the
will but impotence and insufficiency, to think anything as of our-
selves ? and not only impotency, but aversion from every thing
that is good ; and not only aversion, but opposition and contrariety
to the holy nature and will of God ; " The carnal mind is enmity
against God, for it is not subject to the law of God, neither indeed
can be." This dawning then of the day of power, to make them
willing, must take place before there can be any gracious motion in
the soul towards God : for all the legal conviction and humiliation
that goes before this, works only from a principle of self-love, and
self-preservation, till this great master-faculty of the soul, the will
being conquered, carry the rest of the faculties of the soul towards
God.

( 4. ) The fruits and effects of his love in them, wherein he
prevents them. And here I will tell you some of these things that
his love prevents, in regard that they are fruits of his love.
And,

1. His love prevents our holiness ; for that is a fruit of his love.
I hope you know that sanctification and holiness is a work of God's

66 PREVENTING LOVE.

free grace, and so an effect of his free love ; and yet, I fear, you
bewray your ignorance of the gospel in tliinking, 0 must I not be
holy before ever God love me ? Must not a man be somewhat
holy, and therefore God will love him, and give him more ? O
great ignorance to think so ; What hast thou but what thou hast
received ? Is not the very first beginning of holiness from God ?
Is it not he that infuses the habit of grace, and takes away the
heart of stone, and gives the heart of flesh ; and so his love pre-
vents our habitual holiness, and also our actual holiness, and all
our good works ? Surely you may ^now this ; for you have
learned to say, that as it is by his free grace, that we are renewed
in the whole man, after the image of God, so it is by the same free
grace that we are enabled more and more to die unto sin, and live
unto righteousness. If any good work, truly good, be wrought by
you, is it not the fruit of God's creating power ? For we are his
workmanship, created in Christ Jesus, unto good works.

2. His love prevents our faith ; for that is a friiit of his love.
You will say, it is true, he must make us holy, but must we not
come to him for it ? Is it upon condition that we believe, that he
loves us, and saves us ? My dear friends, whence is it that we get
faith ? If ever we have any true faith, is it upon the account of
foreseen faith that God loves any man ? * * * Is it because
we had faith before ? O I does faith come out of our own shop ?
Or, is it spun out of our own bowels, and forged upon our own
anvil ? Can we bring faith out of our own head or heart ? Can
dry bones live, or raise themselves out of the grave ? Nay, it is
as impossible for us to believe, and raise ourselves up to the life of
faith, as it is for a carcase of clay to put life in itself ; nay, is not
faith the gift of God ? Is not Christ the author and finisher of
faith? Who says, ''And I, if I be lifted up from the earth, will
draw all men unto me." It requires the same power that raised
Christ from the dead. 0 then ! Let not your imagination in this
matter cross the very first principles of religion, so as to think
that your faith, if you have any, is the cause of God's love, while
his love is the cause of your faith ; " He first loved us."

3. His love prevents our repentance ; for that is a fruit of his
love : Why, say you, must we not repent and reform, before God
set his love upon us ? And ought we not, by the exercise of our
common gifts and abilities that God hath given us, to work up our-
selves to something of this, in order to our obtaining the favour
of God? Alas, for such ignorance, and such a gospel-darkening
religion, as is like to come in fashion in this generation ! O ! is

PREVENTING LOVE. 67

not repentance as mucli tlie gift of God, and fruit of his love, as
any other graces and fruits of the Spirit ? Acts. v. 31, " Christ is
exalted a Prince and a Saviour, by the right hand of God, to give
repentance to Israel, as well as forgiveness of sins." We have a
great deal of noise made about the necessity of gospel-repentance
before, and in order to justification, and that even as a condition
and qualification ; here is indeed a new scheme of divinity, of which
there is no foundation in our standards of doctrine. It is true, re-
pentance is so necessary, that none can expect pardon without it ;
and so say I, holiness and sanctification are so necessary, that none
can expect pardon without them: but is therefore holiness and
sanctification necessary in order to justification? I think it is
hard to maintain this without running to Rome, and making sancti-
fication before justification, and in order to it : for if actual gospel-
repentance be not a part of sanctification, I know not what it is ;
yea, as described in our Catechism, it comprehends the whole of

sanctification. But to return ; why, may one say, may we not

repent of our sins, in some measure, and reform our lives, and
humble ourselves, and mourn ? At least, can we not shed a tear ?
Can we not leave off our tippling, and quit our lusts, and think
upon death, judgment, and eternity, so as by the meditation of
these we shall get ourselves wrought up to a strong and strange
mortification to all things in the world ; yea, become as eminent in
this as any saint in all the country, for all their boasting ? Well,
much good may your repentance do you ; and would to God that
you were doing more than you do. But I would have you suspect
your repentance, yea, I tell you assuredly, that even by the utmost
use of the highest common gifts and graces, you cannot repent ;
and when you have brought yourself by these means to the greatest
measure of legal repentance, yet there is no promise in all the
Bible to that repentance ; For all the promises are yea, and amen,
in Christ Jesus ; and till you get in to Christ, by a faith of his
operation, your common legal repentance is a sinful repentance ;
For whatsoever is not of faith, is sin ; and so it is a God-displeasing
repentance : For without faith, it is impossible to please God. In
a word, your repentance, which you so much magnify in your
heart, for I suppose you are not so destitute of sense, as to speak
thus before the world ; this repentance, I say, is so far from dis-
posing you for Christ, that it tends effectually to make you oppose
Christ ; why ? you find heart-melting and mourning, tears and
sorrows, great flashes and love-floods of affection, and then you
think all is right : you see no more need of Christ, and come short

68 PREVENTING LOVE.

of him, instead of being drawn into him. "A man in this case,"
as one fitly expresses it, " is like one that comes to court a lady ;
but having got a sight of the hand-maid, he falls in love with her,
courts her, and marries her, who yet was but the person that
should have led him to the lady, he was proposing to match with :
so here, Christ is tlie match, the law and the duties thereof are the
handmaid; well, thou falls to duties, sorrowing for sin, and the
like ; you have fallen in love with that, and seek no further."
Why, you will say, by this means you would have no preparatory
work at all. It seems by this doctrine, say you, a man must come
to Christ at the first leap, reeking out of his sins, before his life be
reformed ; nay. Sirs, I must tell you, in the Lord's name, that the
design of a right preparatory work, is to force you out of your
feigned repentance and reformation, and out of your false hopes
and confidence, and to sweep away your refuge of lies : and if ever
God prepare you for Christ, he will bring you to say, " 0, 1 cannot
repent, I cannot reform, I cannot mourn ; and give me a world I
cannot command a hearty sigh, or a sob for sin ; I can do nothing ;
I am hard like a stone, and black like a devil ; and unless Christ
help, I am utterly and eternally undone." And this tends to give
the soul a great demonstration of the freedom of his love, that it
prevents our repentance : " He first loved us."

4. His love prevents our prayers ; for that is also a fruit of his
love. You will say, though we cannot attain to be holy, and can-
not believe and repent, yet we must pray, and seek, or else we
cannot get his favour and love. Wo is me that people should have
such dark and dangerous notions of the method of salvation!
Pray, whence comes our prayers, if they be worth the name of
prayers ? Do they not come from heaven, and from the Spirit of
grace and supplication ? If you have any desires that are worth
the naming, they come from above : and if they come wholly out
of your heart, or head, they are not worth ; yea, whatever desire
you have out of Christ, and whatever prayer is not put up on this
altar, the name of Christ Jesus, and by the help of the Spirit of
Christ, there is no promise made to it : for, however several
promises are made to God's ordinances and institutions, which
oblige you to be about his hand in the use of means ; yet no
promise is made to your performance out of Christ. Expect then
no favour for, or upon the account of your duties ; for if that be
your way of doing, you need to pray that God may force you out
of your prayers. Let none think now that I am discouraging any
from the use of means, and the performance of duties ; nay, I take

PEEVENTINGLOVE. 69

witness that, in God's name, I call you to the use thereof; and de-
clare you are obliged thereto by the command and authority of
Father, Son, and Holy Ghost. But, in the same name, I call you
to the right use of the means, the gospel use of the means ; for
that legal notion of praying and seeking, that I find for ordinary
among people, as if their seeking would prevent God's love, and
procure his favour, is derogatory to the goodness of God; and
hath a tendency to make a Christ of their prayers, yea, more than
a Christ ; in regard it would be ascribing a causality to our pray-
ers, which is not even done to the merits of Christ in this matter :
for, as I said before, the love of God in itself, cannot be procured ;
Christ himself did not procure it ; for God's love prevented Christ's
mission, and sent him to procure all that he did procure and pur-
chase: and therefore, if you think your prayers will purchase
God's love, you make more than a Christ of your prayers ; and
they are offensive to God, dishonouring to Christ, and prejudicial
to your own souls. The saints themselves know that it is not by
their duties that they obtain his love ; but in duty sometimes they
get a sense of his love. Why, may some say, we need pray none
at all, if we get no good by our prayers. Eeally, man, these pray-
ers which you make your righteousness, and for which you expect
to be loved, and justified, and saved, they are the most abominable
to God, and unprofitable to the world. " To what purpose is the
multitude of your sacrifices?" Therefore "bring no more vain
oblations : incense is an abomination unto me ;" " I cannot away
with, it is iniquity, even the solemn meeting," Isa. i. 11, 13. See
Isaiah Ixvi. 6. Therefore you have need to pray, that God would
learn you the mystery of prayer ; for yoVi will never find it a
pleasant, comfortable, and profitable exercise, while you set it be-
fore his love, as a cause of it ; whereas it follows after his love as
a fruit of it. Hence all that ever prayed to purpose, or wrestled
with him for the blessing, have found that they could not pray,
more than they could move the earth from its centre, until his
grace prevented their prayers ; and they can all set their seal to
that word, Isa. Ixv. 1, "I am found of them that sought me not."
None ever sought him aright, till free grace sought them out, and
found them in some respect.

Quest. But is it not said, Ezek. xxxvi. 37, " I will yet for this
be enquired of by the house of Israel ?" True, betwixt gracious
seeking and finding, there is a certain connexion ; for gracious and
spiritual seeking presupposes grace to seek, and that his love hath
already prevented our prayers ; and when he gives grace to seek.

70 PREVENTING LOVE.

to be sure he will give more and more, not for our seeking, but
for the sake of his promise in Christ Jesus, and upon his account.
But if we understand that word as an encouragement to all,
whether gracious or graceless persons, "I will yet for this, be en-
quired of by the house of Israel," then the meaning is not, I will
give you none of these things, to wit, the new heart, the new spirit,
there promised, and the Spirit to be put within you ; I say, the
meaning is not, I will give you none of these things, but for the
sake of your prayers, and till your prayers produce them ; nay,
that exposition would be cross to the very context, which
says, " Not for your sakes do I this, saith the Lord God, be it
known unto you : be ashamed and confounded for your own ways,
0 house of Israel," you may be ashamed of your prayers and
duties, as well as your sins and iniquities ; and therefore it is not
for the sake of your persons or prayers either, be it known unto
you ; and therefore the meaning of the word is, that as all Israel
hath a right of access to these promises ; and all poor sinners that
hear tell of them, may come to a throne of grace, and plead for
the accomplishment of them to themselves, in a way of free grace ;
so in the diligent use of all these means and ordinances of my
appointment, they shall find, that I will yield myself exorable
and easy to be entreated ; and so it is an encouragement to prayer,
in expectation that God will confer the promised blessings, and not
that our prayers will obtain them ; and therefore the more that a
man turns such a scripture to a covenant of works, as if he were
upon terms with God, that upon condition that he pray and seek,
God will give him the promised blessings ; the more he does so, I
say, the further is he from all these blessings ; whereas the less
hope and expectation that a poor soul hath from his prayers, he
will always find, that he will come the more speed.

In a word, the prayer you speak of, man, is either a natural or a
spiritual prayer; if it be a natural prayer, then, as the natm-al
man is bound to pray, and yet hath nothing to expect, but of sov-
ereign free grace; .so there is no connection betwixt his prayer and
the promise, unless we turn * * Arminians : If it be a spiritual prayer,
then to be sure, the promise hath prevented his prayer ; for to say
that none of these promises are given, till a man pray in the Spirit
for them, is cross to the whole current of scripture, and spiritual
reason ; for, how can a man pray in the Spirit till that promise be
accomplished in some measure upon him, I will put my Spirit
within you ? Thus his love prevents our prayers, it prevents our

desires and endeavours : " He first loved us." And so much

shall sufl&ce for the first general head.

PKEVENTINGLOVE. 71

II. The second tiling proposed was, to speak of believers' love
to God and Christ ; " We love him :" This is but a small stream
that flows from, and runs again to the ocean of his love. "We may
take up this love of the saints towards God in the following consid-
erations.

1. We may consider this love in its nature. It is not a spark
of natural kindling ; it is not from natural reason or common
grace, no ; it is from the saving operation of the Holy Ghost, cir-
cumcising the heart to love God ; the fruits of the Spirit are faith,
love, and the rest of the graces : it is altogether supernatural ;
for the natural mind is enmity against God : we naturally hate
God. Sirs, though the worst person in the world will say they do
not hate God, yet they really do it ; and their hatred appears in
their aversion from him and his ways, opposition to his commands
and counsels, their contempt of his promises, and neglect of his
salvation, and his Christ ; for they will not come to him, that they
might have life, It is God's prerogative to turn the heart from
enmity to love, from darkness to light, and from the power of
Satan unto God : no man ran turn himself more than the "Ethi-
opean can change his skin, or the leopard his spots," Jer. xiii.
23. Men, by their improvement of their natural faculties, and by
common grace, which most part of men having something of,
come to a sermon, and go to their knees, carry somewhat of mo-
rality and modesty, but they are not able to command themselves
to love God ; nay, duty is a burden ; the word is a weariness to
them ; they are mad upon idols ; they make the Lord to serve
with their sin ; and their duties to serve as a covering to
their lusts ; and make use of duty for this, that they may be
looked upon as good men, and not Atheists : but let them do their
best, they cannot expel that cursed habit of enmity, nor • introduce
the contrary habit of love, till the power of God come along dis-
covering the bounty and glory of Christ, and transforming the
soul after the same image ; for this love imports a saving knowl-
edge of this glorious object beloved, a high esteem of the object
thus known, a hearty choice of him whom we so esteem, and a sweet
recumbency in this choice. The understanding is made to see, the
judgment to esteem, the will to choose, and the soul to acquiesce
in him. But these things I cannot enlarge upon.

2. We may consider this love in the kinds of it. And here I
would speak only of two kinds in general, namely, a more common
and a more special love.

( 1. ) There is a more common love, which even hypocrites may

72 PEEVENTIN GLOVE.

have, and may liave it as a fruit of God's Spirit in this common
operation, while yet they are not renewed in the whole man. As
they may have a temporary faith, so they may have a love pro-
portioned to this. The seed of the word falls into the heart, as
into stony ground, and it quickly springs up in some flashes of
affection, and fair flourishes of a profession, so as they may seem, to
themselves and others, to be among the best of Christians, while
yet it is not any special work of God's Spirit, but a common gift
and grace. The Lord designs to tame and civilize some, as well
as to save and convert others. Now this love however great and
vehement it may be in appearance, yet it is but a land-flood : at
the best it hath not a spring ; it is nourished as a pool of water,
not as a well of water ; the water which the Lord, gives to his
people, it is in them as " a well of water, springing up into ever-
lasting life," John iv. 14. But the hyjDOcrite's love is a returning
to the Lord, but not with the whole heart. It is a love as described in
the Jews, They served the Lord, and they served Ashtaroth ; to
pacify their consciences, they will serve the Lord ; but to satisfy
their affections, they will serve their lusts : they never sell their all
for the pearl of great price ; they never rest upon him as their
present, only, and greatest good, nor find full satisfaction in him.
They never come to that with it, " Whom have I in heaven but
thee ? and there is none upon earth that I desire beside thee."
There is something beside Christ that they desire ; they have some
esteem of him, when he smiles on them in his providences, when
they get ease to their consciences ; and, by their false hopes of
heaven, apprehend matters to be well enough with them. But
when the Lord begins to frown, and the course of his providence is
turned, then their love is turned into hatred ; and the hatred where-
with they hate him, is greater than the love wherewith they loved
him. As John's hearers rejoice in his light for a season, and but for a
season ; and Christ's hearers cry this day, Hosanna and the next day,
Crucify him ; and, as many people followed Christ for the loaves, be-
cause he fed them ; so many still follow Christ, some for outward
things, and because of his general merciful dispensations ; yea, some
for inward things : O, say they, ordinances are pleasant ; it is a sweet
thing to get a tear at a sermon, and to be ravished with something
of the glory of heaven, and privileges of the saints : no doubt the
joy with which the stony-ground hearers received the word, had its
sweetness and pleasure, and thereupon their hearts are aloft, and
they think they love Christ above all things ; but yet their root
is rottenness; they never truly come to Christ, to get rest

PREVENTINGLOVE. 73

to their hearts and consciences from tlie filth and guilt of sin.
But,

( 2. ) There is a special love, whereby the whole soul is carried
out towards the Lord, as the chief, present, and only good, and
whereby the soul sees nothing in heaven or earth desirable in com-
parison of him ; and that acts towards a present Christ, in rejoicing
in him ; and towards an absent Christ, by lamenting after him : it
acts by cleaving to him, when they have the greatest temptations
to go away, and it appears most when Christ threatens to depart ;
and it cleaves most to him, when many are departing from him ;
To whom shall we go, thou hast the words of eternal life. It
counts all but loss and dung for him : Christ gets the throne of
their hearts, the cream of their affections, the very soul of their
souls, their most vehement love ; whatever other things they love,
it is but in a subordination to him ; whatever other things they
rejoice in, he is their chief joy ; " Then will I go unto the altar of
God, unto God my exceeding joy ;" Psalm xliii. 4. Their joy in
him exceeds the joy that they have in any thing else in the
world.

3. We may consider this love in the degrees of it. I would not
be for the breaking a bruised reed, or quenching a smoking flax ;
my heart's desire is, that all that love Christ, even in the weakest
degree, if it be a special love, may go away rejoicing in him ;
therefore I tell you of these four degrees of this love,

( 1. ) There is a love of desire after Christ, that is not yet arrived
at a full complacency in him ; The desire of our soul is to thy
name, says the Church. A poor creature may have a rooted desire
after Christ, that is not yet come the length of a rooted delight in
him ; because tlirough unbelief they question their special interest
in him : but " blessed are they which do hunger and thirst after
righteousness : for they shall be filled." If a gracious desire after
Christ be rooted in the soul, there is true love. Yea, further, this
desire hath several degrees also : sometimes the desire is like a
smoking flax, hardly can one discern the spark of red fire, only

they see smoke as a sign of fire ; a smoking flax. This desire

may be strangely choked, sometimes through the prevalence of
unbelief: even the children of God, that have sound and saving:
desires, may become so heartless, as that they have no boldness to
come to the Lord, and express their desires ; all they can say is,
that there is something about the bottom of their heart of an
earnest wish, that the Lord would come to them, when they
cannot come to him : all they can say is, 0, when will he come to

74 PREVENTINGLOVE.

me ! Or, wlien will lie give me a visit ! O, there is none in the
world needs a visit so much I ! — Sometimes their desires are more
vivid and lively, more bright and shining, and break forth in
ardent prayers and pantings of soul after him; "As the hart
panteth after the water brooks, so panteth my soul after thee, 0
God. My soul thirsteth for God, for the living God." " With my
soul have I desired thee in the night ; yea, with my spirit within
me will I seek thee early." — Sometimes again their desires become
so strong, as that the person is made to put on a resolution, as
David did, "I will not give sleep to mine eyes, or slumber to mine
eyelids, until I find out a place for the Lord, an habitation for the
mighty God of Jacob. Lo, we heard of it at Ephrata : we found

it in the fields of the wood." Psalm cxxxii. 4, 5, 6. Their

desires may be such as to make them restless, till they get their
hearts made a fit habitation for him ; they may be such as to carry
their souls aloft above all temporary enjoyments, and make them
mount up on wings as eagles ; and to look down upon all the enjoy-
ments of time, and sublunary comforts, as altogether contemptible.
But then,

(2.) As there is a love of desire, so of delight and complacency,
whereby they take up their rest and satisfaction in him saying.
Though the fig-tree should not blossom, nor fruit should be found
in the vine, etc. ; yet will I rejoice in the Lord ; I will joy in the
God of my salvation. Indeed, they that have found saving desires
after the Lord, are unsatisfied till their desire be turned to delight,
and till they attain this, " Whom having not seen ye love ; in
whom, though now ye see him not, yet believing, ye rejoice with
joy unspeakable and full of glory." When the Lord manifests
himself to them, as reconciled in Christ, when he manifests his love
to their souls, and opens the flood-gates of his Spirit's influences,
O then they cannot but delight in him, and be satisfied as with the
marrow and fatness ; for then they have a feast of fat things, and
of wines on the lees, well refined. O sensualists, that never had a
more pleasant hour all your days, than when you sat down to a
hearty meal of meat or drink, you are but a miserable creature ;
There is meat to eat that you know not of, and joy that you inter-
meddle not with. 0 the joy and triumph that there is in the en-
joyment of a God in Christ ; Thanks be to God, which always
causes us to triumph in Christ ; ALWAYS causes to triumph !
It is true, the souls of believers may sometimes wander from the
Lord, even after they have experienced this enjoyment ; and never
more readily than on the back of a sweet communion : their desires

PREVENTINGLOVE. 75

may wander after other things ; they may fall asleep ; they are not
yet perfect, nor delivered from a body of death; and therefore
after that, they may come under doubts, and great fears; and
these may bring them very low, and may much alienate their
hearts from the Lord ; yea, but they are as the needle in the com-
pass, that can never rest or settle till it comes to the right point.
They can never rest till they get into his bosom again ; they find
their case a wilderness case, wherein they are wandering from
mountain to hill, and therefore they say, Eeturn unto thy rest, O
my soul : they are made again to return to him, and take more
delight in him than ever ; and, by delighting in him get an earnest
of heaven.

(3.) There is a love of benevolence and good- will towards Christ,
and his interest in the world, that all his concerns in the world may
go right, and that no weapon formed against Zion may prosper.
By this love, all these things, whereby God makes himself known,
his word, his ordinances, his people, his precepts, his truths, are
precious. And to this we may join,

(4.) The love of beneficence, whereby they do all they can for
the honour of Christ, the good of his church, the credit of his

truths, and for bearing down every interest opposite to his. But

these things may perhaps fall under another head.

4. "We may consider this love in the dimensions of it : as God's
love towards his people hath height, and depth, and length, and
breadth, so there is something like dimensions of that sort in their
love to him,

(1.) Their love is a high love, it hath a height ; it is a transcen-
dent love ; they love him above all things ; they love him more
than father or mother, sister or brother, profit or pleasure, credit
or preferment ; yea, doubtless, they count all things but loss and
dung in comparison of him. The language of their soul is. None
hut Christ ; in all things he hath pre-eminence.

(2.) Their love hath a depth ; for it is rooted in the heart, and
does not float in the fancy. The love of many is but like a thaw,
that will sometimes be on the face of the ground, by the heat of
the sun, while there is a hard frost below in the earth; so
their love is but superficial, upon the surface of the soul : there
is some thaw, but the heart is hard; true love hath a deep
root.

(3.) Their love hath a breadth : they not only love his mercy
and grace, but his faithfulness, justice, and holiness : they love not
only his covenant promises, but his kindly threatenings ; not only

76 PEEVENTIN GLOVE.

Ms favourable providences, but also his fatberlj cbastisements :
they love every thing that hath any thing of God in it ; his people,
because they are his image ; his ordinances because they are his
galleries; they love the place where his honour dwells; and every
thing that hath a divine stamp and superscription.

( 4. ) Their love hath a length in it, as well as a height, and
depth, and breadth. It is not like the hope of the hypocrite that
perisheth. Their hope and love, who are hypocrites, is built upon
an airy fancy and empty imagination ; it is built upon sand, and so
it falls to the ground ; but the believer's love is built upon the
faith of the promise, and the faith of the love of God ; it is built
upon the rock of ages, and so the building stands. Some will
have a love to a thing to-day, and quit it to-morrow ; but love to
Christ will never go quite out. It is true, their love is not always
exercised, or always equal in its exercise ; for sometimes it is
like a coal below the ashes, yet all the power of hell cannot quench
it ; for many waters cannot quench love : it may be over-topped
with the weeds of corruption, and out of view ; for the flesh lust-
eth against the Spirit; and the flesh may be strong, and the
Spirit or grace weak, but still the root remains, and shall grow
up to perfection.

5. We may consider this love in the properties of it. Some
of them have been touched in the preceding heads, therefore,
in short,

( 1. ) True love to God in Christ is a free and voluntary love.
Some people force themselves up, as it were, to an esteem for
Christ, by using manifold arguments ; and after all, it is but imag-
inary and mercenary love : they are not under the constraint of
gospel-grace, but the constraint of legal hope ; expecting some re-
ward for their love and service: but here the person loves the
Lord for himself, and serves him without legal compulsion or co-
action ; or by legal fears of hell, or legal hope of heaven. As he
loves them freely, in opposition to merit, so they love him freely,
in opposition to legal compulsion.

( 2; ) True love is a sincere love ; Grace be with all them that
love our Lord Jesus Christ in sincerity. It is a loving the Lord
with all the heart, soul, mind and strength ; it is hearty, and hath
its abode in the inner chambers of the heart. It does not lay in the
tongue or lip, or the outward profession only, but in the heart, and
affection, and soul of man.

( 3. ) True love is an ardent love : it is compared to fire that
hath a most vehement flame : it is like fire for light ; it is the

PREVENTINGLOVE. 77

discovery of Christ tliat makes t"he soul to love him, and it makes
the man's light to shine before men, so as his heavenly Father is
glorified. It is like fire for heat ; it heats the breast, and warms the
affections, and flames towards Christ when he is seen. It is like
the fire for its consuming quality ; it consumes lusts and corruptions :
many waters cannot quench it : no water of sin, of affliction, of
desertion, or temptation.

( 4. ) True love is active love ; it makes the soul to act for God,
and for Christ, saying, 0 what shall I do for him ? What shall I
render to the Lord for all his benefits ? It constrains to services
and sufferings for Christ.

( 5. ) True love is an uniting love : it carries out the soul to-
wards union and communion with God in Christ ; he affects com-
munion with him in his thoughts and meditations ; My meditation

of him shall be sweet. Communion with him in his ordinances,

communion with him in his grace, and communion with him in
glory.

( 6. ) True love is solicitous and careful love : it is careful to
avoid whatever is offending to God, careful to provide whatever is
pleasing to him ; careful and solicitous lest it should lose his com-
pany ; careful and solicitous to recover a sight of him when he
absents himself.

( 7. ) True love is a bold and venturing love ; it will adventure
upon reproaches, persecutions, dangers, difl&culties, yea, and death
itself, for the sake of the Lord Jesus. When there are greatest
difiiculties, true love will cleave most to Christ : when there is a
general apostacy, true love will appear most for Christ, as the two
witnesses. Rev. xi. 3. When men make breaches upon the truth
of God, the true lover of Christ will cast himself into the breach,
as Pergamus did. Rev. ii. 13. In a word, when love cannot stand
in the breach, it will mourn for the dishonour done to Christ, and
weep in secret places for it. All these proceed from the invincible
valour of love.

( 8. ) True love is a persevering love : when faith and hope, in
some respect, will carry us no further than the grave, love will go
over the border of time, and remain in heaven for ever.

( 9. ) True love is a conjugal love, a marriage love : and as
conjugal love is a loyal love ; so is true love to Christ : It calls
Jesus Lord and King : " He is thy Lord and worship thou him,"
Psal. xlv. 11. As conjugal love is a chaste love; so true love to
Christ cannot endure a rival : it allows no mate, no lust, no Deli-
lah, to come in Christ's room, without the utmost abhorrence. As

78 PREVENTINGLOVE.

conjugal love is a reverential love ; so true love to CHrist carries to-
wards him with holy fear and reverence, and filial regard. And
as a conjugal love is a fruitful and fruit-bearing love ; so true love
to Christ is a love that bears fruit to him ; " Ye also are become
dead to the law by the body of Christ ;" and " married to another,"

even to Christ, that ye might bring forth fruit unto God.

Again,

( 10. ) True love is an assimilating love ; it changes the person
in whom it is, into the image of the glorious and beloved object,
and makes him desire, above all things to be like unto Christ ; say-
ing, O, to be holy ! O, to be free of sin ! O, to be full of God !
O, to be conform to the image of Christ ! yea, the more love, the
more likeness.

(11.) In a word, sometimes it is an extatical love, as if the man
were beside himself, and out of himself: hence that proverb,
Amantes, Amantes ; like that of Paul, If " we be beside ourselves,
it is to God," 2. Cor. v. 13. It carries the soul out of itself, saying with
the church, The voice of my beloved, behold he comes ; it is an
abrupt kind of speech, like that of a person transported, ravished,
and in a rapture : The voice of my beloved, behold he cometh :
sometimes there is a ray of glory, a bright glance of the Sun of
righteousness.

6. We may consider this love in the efiects of it.

( 1. ) This love vents itself in prayer- and supplication; "O
God, thou art my God; early will I seek thee." Psalm Ixiii. 1.

( 2. ) It vents itself in praise and commendation ; " My beloved
is white and ruddy, the chiefest among ten thousand." Cant. v. 10.

( 3. ) It vents itself in wonder and admiration; "Behold, what
manner of love the Father hath bestowed upon us, that we should
De called the sons of God."

( 4. ) It vents itself in obedience and observation of his law;
" If you love me, keep my commandments."

( 5. ) It vents itself in hatred of sin, and every false way ;
" Ye that love the Lord, hate evil."

( 6. ) It vents itself in loving every thing that belongs to God,
And this might lead me to shew how,

7. We may consider this love in the object of it, and in the
extent of its object; why, the true lover of Christ, he loves a
whole Christ.

( 1. ) He loves him in his person, as he is the brightness
of the Father's " glory, and the express image of his person."
Heb. i. 3.

PREVENTING LOVE. 79

( 2. ) He loves liim in liis natures, as he is God-man ; Emman-
uel, God with ns.

( 3. ) He loves him in his offices ; as he is a Prophet to
take away his darkness ; a Priest, to take away his guilt ; and
a King, to take away his sin, and to subdue his lusts.

( 4, ) He loves him in his relations ; as he stands related to God,
being his eternal Son ; as he stands related to the covenant, being
tae i\b diator, Witness, Surety, and Testator, and all of it; and as
he stands related to his church, being their Head and Husband,
and all relations to them. You see what a large field I might here
go through.

( 5. ) He loves him in his righteousness, both active and passive,
as having fulfilled the law, and satisfied the justice of God in our
room.

( 6. ) He loves him in his merit and purchase ; he loves him in
his Spirit and grace ; he loves him in his commands, promises, and
comforts ; he loves him in his work and wages ; he loves him in
his ministers and people ; he loves him in his gospel and ordinan-
ces ; he loves him in his crown, honour, and glory ; he loves him
in his cross his reproach, and sufi'ering ; he loves him in every thing
about him, and especially in himself, as being altogether lovely.
And this leads to another consideration.

8. We may consider this love in the groimds of it. Indeed it is
a God in Christ they love : more particularly, if you ask, what are
the grounds of the saints' love to Christ ? Why,

(1.) Their love to him is grounded upon his worth, beauty, and
excellency ; the soul loves him, because of his own amiable excel
lency. When the soul gets a view of Christ's own beauty, and of
the glory of God in him, his power, wisdom, holiness, grace, mercy,
and other properties, his heart is ravished with love within him.
O the thoughts of his worth, and his fulness of grace and good- will
is overcoming ? " Because of the favour of thy good ointments thy
name is as ointment poured forth, therefore do the virgins love
thee." Song i. 3.

(2.) Their love to him is grounded upon his undertaking for
them, and accomplishing that undertaking : they love him because
of what he did undertake from eternity, and perform in time ;
Who loved me, and " gave himself" for me ! They love him because
he put himself in their nature, for their good : they love him be-
cause he put his name in their debt-bonds and bills : they love
him, because he put their names in his last- will, and in the book
of life : they love him, because he puts his Spirit, his nature, and
his Father's image into them.

80 PREVENTIN GLOVE.

(3.) Their love to Mm is grounded upon his Father's love to him,
and satisfaction in him ; The Lord is well pleased for his righteous-
ness' sake, saying, This is my beloved Son, in whom I am well
pleased. And, 0 but Christ be deservedly the object of the saints'
love, because he is the object of the Father's love, who loves him,
both as he is his Son, and as he is our Surety ; and therefore as
the sum of all,

(4.) Their love to him is grounded upon his love to them ; " We
love him because he first loved us. " This leads me to

III. The third general head, viz. The influence that his love
hath upon theirs as the cause of it. And here I would, 1. Clear
and demonstrate it, that his loving us is the cause of our loving
him. 2. Enquire what influence his love hath upon ours.

1. As to the first of these, to clear this point, we would offer the
following considerations.

(1.) Consideration is. That a natural man, that looks upon God,
can never have a heart-love to him, whatever he pretends. It is
true, many fancy God loves them, and pretend they have a love to
him, like some in the church at Ephesus, who said, they were apos-
tles, and were not, but were found liars ; so many pretend they
know God, and love him, who yet in works deny him ; and by
their practice are found liars ; and the vision of their heads is like
to end in utter darkness. It is true also, that all that have a love
to God, have not the full assurance of God's love to them : some
may live under his frowns, who are yet in a state of favour : there
may be some true love, where yet there is but little joyful assur-
ance ; yet, I say, these who have no faith at all of God's love in
Christ, but look upon God as an implacable enemy, they can have
no hearty love to him ; nay, conscience of guilt, and fear of wrath
make them run away from God as an enemy ; the spirit of slavish
fear, which all awakened sinners are naturally possest of, till God
shew them his love and favour in Christ, will rather harden men
in their enmity, than melt them into love. K there were nothing
but the terror of the Lord to be known, conversion would be im-
possible.

(2.) Consideration is, That the greater the sense of God's love
in Christ is, the stronger will our love to him be. Hence there
are such different degrees of love to God among the saints, and
even in the same saints, or believers, at several seasons, according
as they have more or less of the comfortable appehension of the
love of God in Christ : for, although the love of God be not variable,
yet our views and apprehensions of it are. Every believer hath

PREVENTINGLOVE. 81

his dark and gloomy days, as well as his bright and pleasant days ;
and the less seri^ible views he hath of God's love and favour, the
more sensible deadness in duty, and decay of love to God takes
place. When the believer wants the faith of God's love, his wings
are dipt ; but when his heart is fraughted with a large measure of
the faith of God's love, then he mounts up on wings as an eagle ;
then the love of Christ constrains him ; and his heart is enlarged
to run the way of God's commandments.

( 3. ) Consideration, That the love of God discovered, breaks the
power of all these things that hindered our love to him. Is self-
love a snare to keep us from the love of God ? Well, a display of
God's love breaks the power of self-love. When Job got a dis-
covery of the glory of God's grace, then he abhors himself. When
we know that God is pacified towards us, it makes us loath and
abhor ourselves, Exek. xvi. 63. A sinner is never so odious in
his own sight, as when he is persuaded of his being precious in
God's sight. Does the flattery of the world allure men from the
love of God? Well, but the displays of God's love make the
world to be crucified to us, and us to the world. — Christ's love dis-
covered obscures all the seeming glory of the world, as the sun
darkens the lesser lights, and as the works of nature spoil the repu-
tation of the works of art. Do the frowns of the world frighten us
from the love of God and his way? Well, but the display of
God's love to us is a noble security against this temptation ; for
little matter, who be against us, if God be for us ; His loving-
kindness is better than life: therefore, though the rage of men
should reach our lives, yet what comparison is betwixt the breath
of our nostrils, and the favour of an eternal God ? We do not love
God in Christ, because we do not know him ; but when his love is
displayed, then he is known in the light of the Spirit, As a spirit
of wisdom and revelation in the knowledge of Christ ; the Spirit
comes as a Spirit of light; and thus the love of God is shed abroad
upon the heart by the Holy Ghost.

( 4. ) Consideration, When God displays his love, he at the same
time transforms the soul to whom he discovers himself, and makes
it a new creature. Now, the new nature is a grateful and loving
nature ; depraved nature may reward evil for good, and hatred for
love ; but it is not so with the new nature, it natively renders love
for love ; it is native to the soul upon the discovery of God's love,
his everlasting love, to be constrained to his service and obedience;
"If ye love me, keep my commandments." Now, this love, that
is the product of God's love, is virtually all obedience ; and there-

6

82 PEEVENTING LOVE.

fore love is said to be tlie fulfilling of the law : and when love
takes place, his commandments are not grievous,^ but pleasant;
yea, when the love of God is in the heart, then the law of God is in
the heart. — But then,

2. To enquire more particularly what influence God's love hath
upon ours : " We love him, because he first loved us :" our love is
just the reflex of his, as the sun shining upon a glass. Why, how
does his love to us influence our love to him? (1.) It hath a
moral influence, in point of motive. ( 2. ) A physical influence, in
point of power.

( 1, ) It hath a moral influence, in point of motive : and so it is
the moral cause of our love ; the incentive, the argument- What
will move us to love, if the display of this infinite love does it not?
We cannot but love such a good God, who was first in the act and
work of love ; that loved us when we were both unloving and un-
lovely ; that loved us at such a rate, as to seek and solicit our
love at the expense of his Son's blood. 0 amazing love ! Is there
any motive can be stronger to engage us to love him again ? Shall
not the love of Christ constrain us to love him again ? What in
all the world will endear a soul to God, if the love of God do it

not ? So much as we see of the love of God, so much we love

him, and delight in him, and no more. Every other discovery of
God without this, will but make the soul to flee from him. If the
faith and apprehension of his free love, of his ancient love, his
antecedent love, his preventing love, such as I have spoken of, be
no motive or argument to influence us to love him, there is no
argument in the world will prevail.

2. It hath a physical influence, in point of power ; and so it is not
only the moral, but the productive cause. There is a power in his
love that conquers, captivates, and overpowers the man, so that he
cannot but love : God's love hath a generative power : our love is
brought forth by his love, James i. 18. Of his own will he begat
us ; that is of his own free love and good- will. Divine love makes
such an impression, that it enstamps love upon the soul. As his
love hath a generating power, so it hath a creating power; his
love infuses and creates love in the person. Beloved, it works
good in the man, that is the object of it ; his power and will are
commensurate ; what he wills, he works ; and when the time of
love or of manifesting love comes, the time of power comes ; " Thy
people shall be willing in the day of thy power," His love hath
a constraining power ; " The love of Christ constrains us ;" and his
love hath a drawing power ; "1 have loved thee with an everlast-

PREVENTINGLOVE. 83

ing love; tlierefore with loving kindness have I drawn thee."
He draws with the cords of love, and thereby draws the heart
towards him in love : and hence never a soul tasted the sweetness
of his everlasting love, but at the same time he felt the power of
it warming the heart, and kindling a fire of love there. 0 how
does his mighty love break the power of their mighty enmity. Was
ever pardoning mercy and love intimated, but the pardoned soul
behooved to read the pardon with tears of joy ; and to love much
when much was forgiven ? Can they choose but love him, " Who
are the called according to his purpose " of love ? Eom, viii. 28. —
" We love him, because he first loved us."

lY. The fourth general head, was the application. Is it so, that
God's love to his people is the source and cause of their love to
him ? Then we may apply it for information ; and,

1. Hence see the difference betwixt God's love to the saints, and
the saints' love to God. It is true, their loves agree in several things :
his love to them is a love of complacency, he delights in them ; and
their love to him is a love of complacency, they delight in him : he
loves them in Christ, and they love him in Christ ; but yet vastly
great is the difference betwixt his love and theirs. 1. His love is
eternal, their love is but of yesterday's date. 2. His love is the origi-
nal cause, their love is the native effect of his. 3. His love is an ante-
cedent love, it goes before theirs, as the father loves the child when
the child knows not the father, much less loves him ; yea, they are
by nature haters of God. And surely all must begin on his side ;
" Herein is love, not that we loved God, but that He loved us :"
yea his love not only goes before our love, but before every thing
that is lovely in us ; " God commendeth his love towards us, in
that, while we were yet sinners, Christ died for us." Sin imports
all unloveliness and undesirableness that can be in a creature : yet
he loves : but then our love is a consequential love, 4. His love
being free and eternal is always equal and unchangeable ; for. The
Strength of Israel is not a man that he should repent : but our
love to him is unequal and changeable, up and down : his love is
like the sun, always the same in its light, though a cloud may
sometimes interpose ; our love is like the moon, hath its waxings
and wanings ; his love, I say, is like the sun, always the same in
its light. It is true, as the sun is sometimes under a cloud ; so the
fruits and manifestations of God's love may change ; now he shines,
now he hides his face, as it may be most for our profit ; but still

his love in itself is the same. Whatever changes affect the

saints, whether as to sin or sufiering, yet God's love to them is

84 PEEVENTIN GLOVE.

uncliangeable. Whj, were it not blasphemy to say, tliat God
loves liis people in their sinning, as well as in their strictest obedi-
ence ? If so, who will care to serve him more ? To which it might
be replied, The love of God in itself is no more changeable than
God himself ; and what then ? Loves he his people in their sin-
ning ? by no means ; he loves his people, not their sinning. Alters
he his love to them ? No ; not his love, but the discoveries of
his love : he smites them, rebukes them, and fills them with a sense
of indignation. But wo would be to us if he changed in his love :
nay, " For I am the Lord, I change not ; therefore ye sons of Jacob
are not consumed." These very things which seem to be demonstra-
tions of the change of his affection, do as clearly proceed from
love to them, even his chastisements, as any other dispensations.
Well, but will not this encourage to sin ? "0 sure he never
tasted," as one says, ''of the love of God, that can seriou,sly make
this objection." The doctrine of grace may be turned into wanton-
ness, but the principle of grace cannot. His love, I say, being
free, eternal, and preventing love, is in itself always equal and
unchangeable ; but our love to God is an ebbing and flowing love.
We are scarce a day at a stand. This hour we may be at this.
Though all men forsake thee, yet will not I ! and the next hour at
this, I know not the man. When was ever the time that our
love was equal one day to an end ?

2. Hence see the difference betwixt justification and sanctifica-
tion; and the priority of justification to sanctification : We may
here notice the differences betwixt the one and the other. Many
are the differences betwixt them, but I confine myself to what the
text imports. 1. In justification, God loves us, and shews his love
in Christ ; in sanctification, we love God, and shew our love to
him : for the comprehensive sum of active holiness is love, which
is the fulfilling of the law. 2. In justification, we have the favour
of God ; in sanctification, we have the image of God ; and the special
part of his image is love. 3. In justification, we are passive as
when God set his love upon us ; but in sanctification, we are active,
while his love causes us to act in loving him. 4. Justification is
God's act of love without us, in and through the merit and righteous-
ness of Christ imputed to us ; sanctification is God's work of grace
within us, by the spirit of Christ imparted to us as a spirit of love,
as well as of other graces. 5. Justification is perfect, equal, and
always the same, like the love of God, the original cause, and the
rio-hteousness of Christ the meritorious cause of it ; but sanctifica-
tion is imperfect, unequal, and changeable; for the love of the

PEEVENTINGLOVE. 85

saints, as I said, is up and down. 6. Justification is tlie cause ;
sanctification the effect ; even as God's love is the cause of our
love. 7. Faith in justification is an instrument receiving Christ,
as the Lord our righteousness, and apprehending the love and mercy
of Grod in him ; but faith in sanctification is an agent, employing
Christ as the Lord our strength, to enable us to manifest our love
to him. Thus we see the priority of divine love and favour, and
acceptation and justification before any work of ours ; and so, how
any can maintain, that actual gospel repentance (which must be a
work of ours, and a piece of sanctification at least) doth go before,
and is necessary in order to justification, let the judicious consider,
without receding from our standards, and binding their faith to the
belt of any fallible creatures, councils, or acts. That legal repent-
ance, or humiliation and conviction, and sense of sin, does go be-
fore justification, in order of divine operation, is plain ; and that
habitual sanctification, or regeneration, and the issuing of all grace
into the soul, is also precious, is not denied : But that gospel-repent-
ance, or any part of actual sanctification, is necessary in order to
justification and pardon, I do not see how it is possible to maintain
that, without running into the Eoman camp, and fighting with
popish weapons, and inverting the order of our text, making any
part of our love to God necessary first in order to God's loving us.
But sure God's method of doing will stand in spite of hell and
earth ; " We love him because he first loved us."

3. Hence we may see, that as the persuasion that is in the nature
of faith lies in the apprehension of the love and mercy of God in
Christ to a man's self in particular ; so this doctrine of faith does
not make void the law, but establish and fulfil it, if we consider
love as the fulfilling of the law; for the language of this text,
when read in the singular number is, I love him, because he first
loved me ; He first loved me, there is faith's apprehension of the
mercy of God in Christ. It is true, a believer may say, I know
not whether he loved me or not ; but sure I am it is not his faith
that says so, but unbelief ; but the stronger that his faith is, to be
sure the more will he be able to say. He loved me ; and the more he
can say this, the more can he say the other also, I love him : and
there is obedience, gospel obedience, the obedience of faith, which
is a loving obedience ; for the law of Christ is a law of love ; it is
blasphemy against the love of God to reproach it, as a mother of
licentiousness, and a nurse of carnal security. They that have the
love of God in their eye, can take no encouragement from thence
to sin ; for sin tends to cloud that light wherein they rejoice. K

86 PREVENTING LOVE.

it were possible for a believer to think that Grod loves him, and
thereupon should take encouragement to sin, then I am bold to say,
it is not the faith of God's operation takes place at that time with
him, but only a fancy, and a strong temptation of Satan, working
upon that fancy : for a true faith of God's love, brings holiness,
love, and obedience along with it, as natively as the rising sun
brings light. God's love of bounty displayed, does as natively
bring in our love of duty, as it is natural for the fire to bring heat.
Is it possible that God's communicating his thoughts of peace to a
child will embolden him to new acts of treason ? No ; if the sense
of God's love did not wear off, and security and unwatchfulness
wear on, the believer's love would always be flaming in the fire of
God's love. They have no experience of the love of God who
think that the discovery thereof would give them a license to trans-
gress.

5. Hence we see, that as the believer is perfectly free from vin-
dictive wrath, from the curse and penal sanction of the law, so his
gospel-obedience is not influenced by slavish fear of hell, but by
the love of God. How can the man that is actually justified, and
accepted in the Beloved, and so the actual object of God's everlast-
ing, unchangeable love, ever fall under his vindictive wrath,
which is the threatening and sentence of the law as a covenant of
works ? And, how can the believer that is obliged to believe this
love, be ever obliged to serve from a fear of hell and vindictive
wrath? That he may, through unbelief, apprehend God's vin-
dictive wrath, and fear to be thrown into hell, is plain from com-
mon experience; but that the fear of hell should be either a
gospel-grace, or a believer's duty, is some of the new divinity of
our day. Filial child-like fear, which is the believer's duty at all
times, is every way consistent with love, yea, supposes and imports
the faith of God's fatherly love ; but slavish fear of hell, and vin-
dictive wrath, excludes and opposes it. See the context, verse 18.
" There is no fear in love, but perfect love casteth out (slavish and
tormenting), fear."

5. Hence we may see, the difference betwixt the covenant of
works and the covenant of grace. The order of the covenant of
works is, in some respect, quite cross to the order here set down
in our text ; for, in the covenant of works, our love of duty was
first to take place ; and after that God's love of bounty, as the
reward of our perfect love and obedience, according to the old
covenant paction; whereas, in the covenant of grace, God's
shews first his love of bounty, and then follows our love of duty.

PREVENTING LOVE. 87

Never does tlie soul turn his affections towards God, if tlie lieart
of God be not first set upon him. Herein differ works in the new
covenant, (for love, as I said before, is the sum of all work and
obedience) from works in the old covenant. In the legal covenant,
our love and work is first, and then God's favour and justification ;
but in the gospel-covenant, God's love and favour in justification
is first, and then our love and obedience follows. As the 'same
day that the waters went off from the earth, and were gathered
into the sea, the earth was adorned with grass and flowers, and was
fruitful ; so when the deluge of wrath goes off from the conscience,
and the favour of God appears in justification, then it is presently
adorned with the graces of the Spirit, and love among the chief
of them, springing up : whatever other motives engages to obedi-
ence here, yet love is the most prevalent motive ; and here grati-
tude influences to obedience. In a word, the covenant of works
was properly conditional to us, but the covenant of grace, how-
ever conditional to Christ, who hath performed the whole
condition in his obedience to the death, yet to us it is absolutely
free and unconditional. Upon what condition have we God's love
and favour ? Does not his love prevent all conditions ? " He first
loved us:" his love prevents the true proper condition itself,
namely, Christ's obedience ; for his love sent him to perform the
same, much more does it prevent all that men call conditions. 0 !
how far is our obedience, even the obedience of faith, from having
any causality, or proper federal conditionality in obtaining salva-
tion, seeing our imperfect love and obedience here is not the cause,
but the effect of God's love and favour partly displayed, and our
perfect love and obedience in heaven will be the effect of the full
vision of his glorious grace in heaven. Where " we shall be like
him ; for we shall see him as he is ?"

6. Hence we may see the blasphemy of these who say, they are
believers in Christ, and yet are not lovers of God ; and who pre-
tend to believe the grace of God, and yet turn his grace to lascivi-
ousness, by continuing in enmity against him, and discover their
enmity by their ungodly practices ; The grace of God, that brings
salvation, teaches us quite the contrary ; what the law teaches pre-
ceptively, the gospel teaches effectively, viz. To deny " ungodli-
ness and worldly lusts," and to "live soberly, righteously, and
godly," Titus ii. 11, 12. She is not the spouse of Christ, but an
adulteress, that impudently abuses his love. They can have no
true evidence of God's love to them, who have no love to him ; for
our love to him is the native result of his love to us; "We love

88 PREVENTING LOVE.

him, because he first loved us." The love of God discovered,
knocks down the natural enmity, which is the root of all disobedi-
ence ; and influences to love, which is the sum of all disobedience.

7. See hence the eminent privilege of the saints, whatever low
thoughts the world may have of them. It is an honour to stand in
the presence of princes, though but as servants ; what honour then
have all the saints to stand with boldness in the presence of God,
and enjoy his bosom-love? The queen of Sheba pronounced a
blessing on the servants of Solomon, who stood before him and
heard his wisdom ; how much more blessed are they who stand
continually before the God of Solomon, hearing his wisdom and
enjoying his love? As they are happy, so they are safe. Here
is a safe and sweet retreat to the saints in all the trials, re-
proaches, and misrepresentations they undergo in the world. When
a child is abused in the streets by strangers, he runs with speed to
the bosom of his father ; there he makes his complaint, and is com-
forted. In all the hard censures and tongue persecutions which
the saints meet withal in the streets of the world, they may run to
their Father and be comforted ; his love can counter-balance all
the world's frowns. 0 ! how are they privileged beyond all the
hypocritical world! — Hypocrites, for the most part, cannot be
known or differenced from saints, in regard of their external duty
and enjoyment ; but while they are living in the love of their lusts,
the saints are sweetly wrapt up in the bosom of God's love ; they
have this meat to eat, and refreshment in the banquetting-house,
wherein others have no share.

8. Hence see where it is we may get our enmity killed, and our
love quickened ; it is even in the love of God. What is the reason
that the world have no love to God ? Why, they cannot believe
his love and good- will through Christ ; and so they live in enmity.
What is the reason that believers have so little love to God ? Even
because their faith of his love is so weak. It is by faith we know
that God is in Christ reconciling the world to himself; it is by
faith we see the King in his beauty, and so cannot but love him ;
it is by faith that we hear his voice, and understand his words of
grace, and say. It is the voice of my Beloved : it is by faith we
embrace the promises, which are so many messages of love : it is
by faith we receive out of Christ's fulness, and grace for grace ; or,
as the word may be rendered. Love for love. Faith breaks the
shell of the promise, and then eats the kernel of God's love and
grace that is there. Faith is the bucket wherewith we draw,
Christ is the well, God is the fountain, and love is the water that

PREVENTING LOVE. 89

we draw : 0 ! what get you in Christ, poor soul, whenever you
go to him ? Can you not say, 0, I get more love to God than
I had ! I never approached near him but I got a large draught and
ample fill of love to God; Out of his fullness, we receive grace
for grace, and love for love. In a word, by faith we behold the
glory of the Lord as in a glass, and are changed into the same
image ; and the image of God is love. O then, the little faith that
takes place in our day, makes little love to God and his people ;
faith and love are like twins that are born together, and live and
die together. Go to the root of all our backslidings, and you will
find it unbelief ; An evil heart of unbelief in departing from the
living God.

Use of examination. Try your state by this doctrine, whether
or not you be in a state of favour with God, and the objects of his
love in a special manner. How shall I know, if he hath loved
me ? You may know it by that fruit and evidence of it in the
text : if he hath manifested his love savingly to you, then you will
love him, because he hath loved you.

Quest. How shall I know, if I have that love to him, that is
the fruit and effect of his first loving me ?

Answ. 1. If your love to him be such as is the fruit of his love
to you, then you have been convinced of your natural enmity, and
that you never had any love, nor could have it, unless the Lord in
love had, in some measure, manifested himself in his grace. Many
"speak of their loving God all their days, as if it were natural for
them to love God ; poor creatures, they never saw or considered,
that they were born with a dagger of enmity in their hearts against
God. These that truly love him have seen their want of love, and
something of the power and strength of their enmity ; and got it,
in some measure, broken in a day of power.

2. If you have such love to him, as is the fruit of his love to
you, then you have seen his glory, and particularly the glory of his
grace, and love to draw out your love towards him : Shew me thy
glory, says Moses to God; yea, says God, I will make all my
goodness pass before thee. His goodness and his love is his glory.
If you have seen his glory, surely you count all things but loss
and dung, in comparison of him.

3. If you have such love, as is the fruit of his love, then his
loveliness and excellency hath engaged you to choose him; to
choose himself, for your God ; his Christ, for your husband ; his
covenant, for your character; his precepts, for your rule; his
people, for your companions : his purchase, for your jointure ; liis

90 PREVENTING LOVE.

Spirit, for your guide; Ms promise, for your cordial; his glory,
for your aim. If you liave chosen him thus, and resolve to abide
by your choice, it is a fruit of his choosing you from eternity :
You have not chosen me first, but I have chosen you.

4. If you have such love to him, as is the fruit of his loving
you, then it is the faith of his love, that, in a special manner, will
influence you to obedience, in all the duties of religion ; "If ye
love me, keep my commandments :" yea, the faith of his love will
influence you to such a love to him, as will bring forth all the
fruits of true love. And here I will tell you of some of the fruits
of true love to God, by which you may try your love to him.

1. One fruit of true love is this ; true love will make you love
to be with him on earth, and long to be with him in heaven.

( 1 ) On the one hand, true love will make you love to be with
him on earth; and this love will make you rejoice when he is
present, saying, O ! my soul shall rejoice in God my Saviour : and
it will make you lament when he is absent, saying, O ! that I knew
where I might find him ! You will love to be with him in your
desire, saying. He is the desire of all nations, and the desire of my
soul. You will love to be with him in your delight, saying, " A
bundle of myrrh is my beloved to me." * * * You will love
to be with him in your walk and conversation, desiring to have
your conversation in heaven, and to walk with him. You will
love to be with him in your esteem, saying, Whom have I in
heaven but thee, and there is none in earth that I desire beside
thee. You will love to be with him in your thoughts and medita-
tions, saying. My meditation of him shall be sweet. You will love
to be with him in your duties and performances, in reading and
hearing, and singing, in communicating, in praying. You will
love to be with him, and to have him with you : particularly to be
with him in prayer, is the most frequent thing with the believer :
how does he love to embosom himself to his God ! The Legalist
may do the duty, but to be with Christ in it, is what he is not
much taken up with ; the believer is taken up with prayer, as a
mean of communion with God. O ! I cannot stay away from him,
though he shut the door upon me, and cover himself with a cloud,
that my prayer cannot pass through ; I cannot be absent from him.
It is one of the main things that makes earth tolerable to the
believer, that he hath sometimes access to God, in Christ, by the
Spirit in prayer. If it were not for some sweet meetings that he
hath with the Lord this way, he would even be crying, O what a
weary place is this earth ! 0 let me out of it ! I say, the true

PREVENTING LOVE. 91

lover loves to be with God, and to have God with him. How does
he love to have God with him, by his sanctifying grace, by his en-
lightening, enlarging, enlivening, and comforting grace? True
lovers love one anothers company. And,

(2.) As the true lover of Christ loves to be with him here, so on
the other hand, he longs to be with him hereafter. 0 to be in the
place of perfect love, where there will be an eternal emanation of
the love of God ! 0 to be in the place of perfect likeness to Christ !
For " when he shall appear, we shall be like him ; for we shall see
him as he is," Though they are reconciled to his will, and made con-
tent to abide here, while he pleases, yet they are even longing for
that day, when they shall have the immediate fruition of him, and
be delivered from all sin : they desire to be dissolved, and to be
with Christ, which is best of all. A carnal man may say, O to be
out of an evil world ! but the heart of the true lover say, 0 to be
with Christ ? It is true, when the believer's love is in fresh exercise,
he will even sometimes be willing to abide in this world, notwith-
standing of all the troubles and trials that are in it, if so be he
may glorify God in it ; whether by suffering for him, or giving a
testimony against sin, and for the truth and honour of the Lord
Jesus. 0 ! if I may be of any use to any of thine ; if I may be
of any service to thy Majesty, and glorify thee by doing or suffer-
ing ; if thou wilt help me to serve and honour thee in my life, let
me even beg from door to door in the wilderness ; through grace I
will cheerfully endure any trouble, and glory in my infirmities,
that the power of Christ may rest upon me. This submission is

not inconsistent with his longing to be with the Lord. Thus, I

say, true lovers of God, they love to be with him on earth, and
long to be with him in heaven.

2. True love will make you long to be like him, saying, 0 to be
holy, as God is holy ! 0 to be conform to the image of his Son ! 0
to be like unto Christ ! Indeed, the man that hath most of the
image of God, will readily see himself the most unlike to him ;
and look upon himself as the most unholy person on earth, O !
my understanding is like a dark dungeon, my will is like a devil,
and my heart like a hell ; and yet something of the light of God
it is that thus discovers him to himself, so unlike to God: and
something of the love of God it is that makes him love to be like
him, and desire above all things to be quit of sin, which is the
devil's image, and to be endued with holiness, which is God's
image.

3. True love will make you love to live upon him : you will

92 PREVENTIN GLOVE.

love to live upon God the fountain of living water ; and love to
live upon Christ, for wisdom, righteousness, sanctification, and re-
demption. The lover of God is one that loves to live by faith on
the Son of God ; To him to live is Christ : Christ is the Alpha
and Omega of his life ; the food and medicine of his life ; the
Author and Eestorer of his life ; and the whole business of his
life. * * *

4. True love to God will make you love to reverence him: godly
fear is a true mark of love ; you will have a holy fear of displeas-
ing him; you will have a jealous fear, lest your deceitful heart lead
you aside from him : " We receiving a kingdom which cannot be
moved, let us have grace, [or, let us hold fast grace,] whereby we
may serve God acceptably with reverence and godly fear : for our
God is a consuming fire." Heb. sii. 28, 29. All this is inconsistent
with the slavish fear of hell : for the faith of receiving the kingdom
that cannot be moved, and the fear of hell which is a being ex-
cluded from that kingdom, are contradictory ; but let us fear our
God in Christ, who hath discovered himself in Christ to be even a
consuming fire; for this fire of infinite justice took hold of the man
Christ Jesus, When God dwelled in the bush of our nature, the bush
burned in the flame of divine wrath, and justice was satisfied this
way : herein God gave a more awful instance of his being a con-
suming fire, in taking vengeance upon sin in the Surety, than can
be given by all the flames of hell, in which the wicked burn for
eternity. But here God being in the bush, the bush burnt, but
was not consumed ; He that was dead, is alive ; and behold he liv-
eth for evermore. But we may turn aside, and see this great sight,
the bush burning, Christ satisfying dying justice : and what in the
world should more influence to a holy fear than this ?

5. True love will make you to think well of him, and think no
evil of him : Love thinketh no evil, says the apostle. You will
entertain good thoughts of God ; and construct all he does in the
best sense : though in affliction a saint may have harsh thoughts
of God, and under a fit of temptation, yet habitually he entertains
good thoughts of all God's dealings towards him. This or that dis-
pensation or affliction, however severe, is either to mortify some
lust, or to exercise some grace, or to discover some corruption,
and remove it. " O ! how good is he that will not let me alone
in my sins, nor let me go with my faults, nor cease to be a Ke-
prover ! Love thinks no evil,"

6, True love will make you love what he loves, and hate what
he hates ; and also love as he loves, and hate as he hates. ^

PREVENTING LOVE. 93

[1.] True love will make you love wliat lie loves, and hate
what he hates ; and particularly to love his friends, and hate his
enemies.

1. To love his friends ; his friends in office, and his friends in
heart.

(1.) His friends in office ; his ministers, whose office it is to com-
mend Christ : surely they that love God, will love his friends ;
they that love Christ the Bridegroom, will love the friends of the
Bridegroom, whose work it is to set them forth : How beautiful
upon the mountains are the feet of them that preach the gospel of
peace, that bring glad tidings of good things, that publish salva-
tion ! Isa. lii. 7. Eom. x. 15. The reason why they love such is,
because it is their work to open Christ's love-letter that is sent to
his bride, and to read it, and explain it to the bride : and because
they love the sweet doctrine of the gospel. Some pretend a great
love to the precepts of the law, but for the doctrine of the
gospel, and free justification without the works of the law, * *
* they will mock at Christ's messengers when they preach the
doctrine of grace. But I seek no further evidence of an enemy to
Christ than that. Some love all preachers, and all preaching alike;
they cannot discern betwixt the one and the other : if you preach
the doctrine of the gospel to them, they love that ; if you preach
the covenant of works to them, and desire them to do so and so, and
thereupon they shall be justified before God, they love that too ;
all is fish that comes in the net with them ; but the sheep of Christ
know his voice ; and the voice of the shepherds, that convey his
voice and mind to them, is sweet, and beautiful and lovely to them.

(2.) They love his friends in heart, as well as his friends in
office; the saints, the excellent ones of the earth, are these in
whom is all their delight. He that loves him that begat, loves him
that is begotten. They love the brethren, as in the verse following
the text ; How can you say that he loves God, whom he hath not
seen, when he loveth not his brother whom he hath seen ? He that
loves the parent, will love the child : they that love God, will love
his children, that have his image, as a man will love the very pic-
ture of the person whom he loves : they love the saints, though
poor, as a man will love gold, though in a rag ; and also will love
them, though af&icted, even as metal in a furnace may be loved.

2. As the true lovers of God will love his friends, so they will
hate his foes and enemies, whether, it be his open enemies without,
or his secret enemies within.

d.) His open enemies without, even all the wicked and ungodly

94 PREVENTINGLOVE.

world ; " Do not I liate tliem, 0 Lord, that liate thee ? and am not I
grieved witli those that rise up against thee ?" They that can de-
light in fellowship with these that are drunkards, swearers, and
blasphemers of the name of God, surely they cannot have the love
of God in exercise: the true lover of God hates the wicked as such.
It is true, as they are the children of Adam, bone of their bone,
and flesh of their flesh ; as they are poor miserable creatures like
themselves, they love them with a love of pity ; but as enemies to
God, and in rebellion against him, they can have no delight in
them ; their company is a burthen to them.

(2.) As they hate his open enemies without, so they hate his
secret enemies within ; and these are their own lusts and corrup-
tions. They hate sin, who love God ; and are engaged in a war-
fare against sin, and hate their own lusts. He that loves God
hates sin, whether in himself or others : he hates sin as God's
enemy, and as that which is displeasing and dishonouring to him ;
and as that which mars communion with God, that provokes him
to anger, and unfits them for his service. 0 that loathsome, and
ugly thing sin ! that evil of evils, and devil of devils ! The man pur-
sues it to death, and cannot rest till he gets his hands embrued, as it
were, in its heart's blood : they have taken up arms against it. in
the name of the Lord, and resolved never to lay them down,
till it be mortified and killed. They find indeed sometimes sin
very lively and strong in them, and themselves led captive by
the law of sin ; but this animates them so much the more to pur-
sue it to death. And as they hate sin in themselves, so also in
others; I beheld transgressors, and was grieved. I would not
give much for your pretensions to love, if you have no zeal against
sin ; love is the fire, zeal is the flame : they that love the Lord

will show forth indignation against sin. Thus, I say, true

lovers of God will love what he loves, and hate what he hates.

[2.] True love will not only hate wliat he hates, and love what
he loves, but hate as he hates, and love as he loves.

1. They will hate as he hates ; they will hate sin as God hates
it ; I speak not of degrees, but of similitude.

(1.) God hates sin with a natural hatred, as opposite to his nature,
will, and law, and dishonouring to him ; so the true lovers of God
will hate sin with a natural hatred ; I mean, by virtue of his new
nature, he will hate it as opposite to God's nature and will, and dis-
honouring to his God.

(2.) God hates sin with a perfect hatred, and so does the true
lover of God ; they say of God's enemies within them, as David,

PEEVENTINGLOVE. 95

Psalm cxsxix. 22. ''I hate tliem with perfect hatred;" their
hatred is going on to perfection.

( 3. ) God hates sin with an everlasting hatred ; he will never be
reconciled with it: so the true lover of God hates sin with an ever-
lasting hatred; a durable hatred ; they will never be friends with
it.

( 4. ) God hates sin with a grievous hatred ; sin grieves his spirit ;
and is, as it were, a burden to him : he is pressed under it as a
cart under sheaves : so the true lover is grieved with the body of
sin and death, and pressed under it.

( 5. ) God hates sin with a parting, separating hatred ; he casts
it away with loathing and abhorrence, being of " purer eyes than
to behold evil, " so the true lover hates sin so as to part with it,
and separate from it : and while he cannot get himself rid of it he
loaths himself for it.

( 6. ) God hates sin with an avenging hatred ; he takes ven-
geance upon it where-ever it is ; even when it was found but impu-
tatively in Christ, he took vengeance upon it in the Surety : so the
true lover of God hates sin with an avenging hatred ; yea, what
revenge does he meditate against it ! 2 Cor. vii. 11. He would
sometimes be at Sampson's work, to pull down the house of that
tabernacle upon the Philistines to be avenged upon it, and cannot
rest till it be destroyed : he looks upon himself as wretched, so
long as it remains with him: 0 "wretched man that I am! who
shall deliver me from the body of this death ?" — Thus he hates as
God hates.

2dly, They love as God loves. It is true God's love to them is
infinite, their love is but finite ; his love to them is the love of a
God, their love to him is but the love of creatures ; yet their love
bears some resemblance of his love.

( 1. ) God's love to his creatures is a remembering love : he
never forgets them ; Can a woman forget her sucking child, that
she should not have compassion on the son of her womb ? Yea,
she may ; yet will I not forget thee, saith the Lord. So, true love
to God is a remembering love * * * I -will never forget thy
precepts, for by them thou hast quickened me. I can never forget
such a word, such a glance, such a visit, such a day, such a sermon,
such a bank, such a valley, such a chamber, where God manifested
himself.

( "2. ) God's love to his people is a hearty and cordial love ; he
loves them with all his heart ; so, where true love is, it will bo
with all the heart, soul, mind, and strength: as with the heart man
believes, so with the heart the believer loves.

96 PREVENTING LOVE.

( 3. ) God's love to his people is a manifested love ; he does not
conceal his love, but discovers it : so true love to God will be a
manifested love ; it will manifest itself, and vent itself in prayer,
in praises, in zeal, in obedience ; " If ye love me, keep my com-
mandments." The true lover will vent his love by desiring to
keep Christ's words, keeping them in the heart ; Thy word have
I hid in my heart, that I may not offend thee ; keeping them in
the practice, by ordering the conversation aright.

( 4. ) God's love to his people is an uniting love ; it brings them
to union with himself ; so true love to God is uniting; desires
union, and cleaves to the Lord ; it affects nearness ; more and
more nearness ; and still more and more nearness.

( 5. ) God's love to his people is a prevailing love ; it had
many hinderances in its way ; mountains of guilt, mountains of
sin, mountains of provocation, yet he did not call back his love
again : even so, true love to God, notwithstanding of hinderances
and opposition from earth and hell, and corruption within, yet is
not drawn back, but labours to prevail ; and will, through grace,
fight its way through all difficulties ; for love is strong as death.

(6.) God's love to his people is a rejoicing love; he
rejoiceth in his love ; so where true love to God is, the man will
rejoice in his love ; delight ill God and Christ, and be joyful in
the God of his salvation.

( 7. ) God's love to his people is a resting love ; Zeph. v. 17.
He rests in his love ; when it comes, it never thinks of removing
any more ; This is my rest, here will I stay ; so where true love
to God is, it is a resting love ; it says, Eeturn to thy rest, O my
soul. The true lover of God hath no other resting place but a
God in Christ.

( 8. ) God's love to his people is a communicative love ; his love
inclines him and engages him to make over himself, and all that
he hath, for the good of his people : so, where true love to God is,
it is such a communicative love, that it makes the soul to give him-
self, and all that he is, and hath, to the Lord ; he commits his soul,
body, and all the concerns of his salvation to him.

( 9. ) God's love to his people is a distinguishing love ; he loves
them above all others; "Since thou wast precious in my sight,
thou hast been honourable, and I have loved thee :" Isa. xliii. 4,
So their love to him is superlative love ; they love him above all
things ; and in all things he hath the pre-eminence.

( 10. ) God's love to his people is in Christ; they are accepted in
the Beloved ; so, true love to God is a love to God in Christ ; out

PEEVE NTINGLOVE. 97

of Ckrist they cannot love liim, but fear and flee from him : but in

Christ he is amiable and lovely to them. Now, by these

things you may try whether you love God, so as your love is a
fruit of his first loving you.

Use of exhortation. Is God's love to his people the cause of their
love to him? then be exhorted, 1. To seek the view of God's love
to you. 2. To render him love for love.

1. Seek a view of God's love to you ; say not in your heart,
Alas ! all are not loved of God, and it may be not you ; but rather
say. Many are the objects of his love, and why not me ? Why,
say you, the first object of faith cannot be to believe that God
hath loved me. Indeed you cannot know God's love to you till he
manifest the same ; and he does not manifest his love but in Christ,
in whom is proclaimed peace on earth, and good-will towards men,
because Christ hath brought in Glory to God in the highest ; and
therefore the way to know the love of God to you, is to believe his
love and good-will in him ; and in coming to him, the love of God
is known and believed. How do the saints get to know the love
of God to them? It is even by believing his love in Christ.
1 John iv. 16. " We have known and believed the love that God
hath to us." If you look to God out of Christ, you never see his
love to you, or any sinner like you, but wrath and vengeance
issued out against you ; but if you look to God in Christ, then yon
may see good- will towards men ; for, God is " in Christ recon-
ciling the world untd himself" Why, say you, I cannot find

any love in my heart towards God; and therefore, how can I
believe his love, or heart to be towards me? Indeed, man, you
will never love God till you take up something of his love and
good- will towards you ; your way of doing is a preposterous course,
and a way to rob God of his glory, to think you must love him
first, and then expect that he will love you : lay down your carnal
reasoning, and seek grace to apprehend the mercy of God in Christ,

and that will open your soul to let out your love towards him.

Why, say you, I see no ground why he should love me ! there is
no cause, no reason in the world, but all the reason in the world,
why he should not love me ; and therefore, how can I be persuaded
of his thoughts of love towards me ? To this we might reply.
That God speaks love, mercy, and good-will towards you man, you
woman, by this gospel, as particularly as ever he did to any elect
soul, the day before he met with the day of power ; for the general
tenders of grace in the gospel are to all : and as for a cause of love,
he hath as much cause to fix his love on you as ever he had upon

7

98 PREVENTING LOVE.

anj of the diildren of men ; that is, lie had no cause at all without
himself : and if you can attain to believe his grace and good-will
towards you, and that by a faith of his own operation, you shall
not be deceived. When I call you to believe thus, I am not
calling you to fancy that God loves you, or to persuade yourselves in
a natural way ; nay, I call you to a saving faith, which I know you
can never attain unto without a pull of omnipotence : and if that
power accompany the call, then the duty called to will be put in
practice, and not otherwise : therefore, 0 seek the power of God to
persuade you of the good- will of God in Christ. All that hear me
are obliged to receive Christ, as a token of God's love; "For God
so loved the world, that he gave his only begotten Son, that who-
soever believeth in him, should not perish, but have everlasting
life." He that believeth, shall be saved : he that believeth not,
shall be damned. If there be insuperable difficulties and objec-
tions in your way, I cannot help it ; the God who calls you, can
remove them ; but it is at your peril, if you reject his call : you
shall never have it to say in hell, that the good- will and favour of
God was never proclaimed to you ; for I take the mountains and
hills that are in your view, to witness, that I proclaim, through
Christ, Peace on earth, and good- will towards men ; and that God
is "in Christ reconciling the world unto himself." Why, would
we have the greatest sinner, and vilest debauchee among us all, to
believe the love and good -will of God towards them? To this we
reply. Whilst you are in a sinful state, you are indeed under the
wrath and curse of God ; and if you continue therein, you will be
damned for ever, as sure as God lives; and you will continue
there for ever, unless you come to get the apprehension of the
mercy of God in Christ ; but whenever you get this apprehension
of God's love, then I defy you to continue in a state of sin, or in a
course of sin and enmity. Will a man receive Christ, and believe
the love of God in him, and yet keep fast hold of his lusts ? No,
I defy him, it is not possible ; and therefore it is to kill your
enmity and destroy your sin that God would have you to believe
his good-will in Christ. I remember that story of a godly man,
that said to a woman, when nothing else could soften her heart, " I
do," says he, "in the name of the Lord Jesus, charge you to come
to Christ for salvation ; to come to him for faith, repentance, and
remission of sin, and you shall have acceptance, and be received
into the favour of God in him." The poor woman was made to say,
" O, Sir, shall I believe your word ?" " My life for you," says he
" if you rely upon Christ." Immediately her bands were loosed ;

PEEVENTINGLOVE. 99

and the Lord brought her to a deep humiliation for sin^ and sense
of the favour of God, so as she gave evidence, by the testimony of
discerning persons, that the Lord had shcAvn mercy to her. 0 if
you knew how the Lord is saying to his servants, O fie upon you !
will you not compel those people to come in and close with Christ,
as the great pledge of God's love ? 0 ! go to God, when you can
get an opportunity to be alone, and say, Lord, I have been called
to believe, but my heart is hard, and thou only can break it : 0 !
come and save the chiefest of sinners, whereby thou wilt get more
glory than ever thou had by any of Adam's posterity : cry to him,
Lord, I believe, help thou my unbelief.

2. I would exhort you to render him love for love : and this ex-
hortation concerns believers particularly. 0, love him, because
he first loved you. What a shame it is for you, believer, if you
do not love him who first loved you! And to engage you,
consider,

( 1. ) Whose love it is ; it is the love of him, who in himself is
all-sufficient, who hath no need to go forth with his love to others ;
the love of a God, 0 what a vast consideration is it !

( 2. ) Consider who you are that are the objects of his love ;
so wicked, so wretched, so unworthy of his love. That God should
love the glorious angels is no wonder ; for they are messengers and
ministers executing his pleasure : that he should love inanimate
creatures is not strange ; for hail, snow, vapour, and stormy wind
fulfil his word : but to love you is a wonder ; and to love you
while enemies.

( 3. ) Consider what sort of love it is. It is eternal love : be-
fore the foundation of the world, his delights were with the sons
of men, from eternity: the very thoughts of this is enough
to make all that is within you leap for joy, that you lay in the
bosom of his love from eternity : and will you not love him ! —
His love is a free love; if you deserved his love, his love
would be of less value ; but that which is eternally antecedent,
must be absolutely free. — His love is unchangeable love ; though
you change every day, his love is unchangeable. Could any prov-
ocation turn away his love, it had ceased long since ; but as he set
his love upon you, notwithstanding all the faults you were, and he
knew you would be, guilty of, so it continues notwithstanding all.
— His love is a distinguishing love ; why should he have fixed on
you, and passed by millions from whom you differ not by nature ?
Why hath he passed by your father, mother, brother, sister, and
set his love upon you ? And, O ! will you not love him ? — His
love is a bountiful love : with his love he gives himself, his Christ,

492306 A

100 PEEVENTIN GLOVE.

liis S})irit, liis grace, liis glory, and all. See how the psalmist
extols this love, Psalm ciii. 1, 3. "Bless the Lord 0 my soul," "who
forgiveth all thine iniquities ; who healeth all thy diseases," etc.
" Who forgiveth all thine iniquities !" O, it is no small thing to
forgive or to pardon three or four sins, but it is yet more to pardon
three or four thousand sins : Who can conceive of that love ! but
to forgive many million of faults ; 0 what love is here ! And so
he deals with these whom he loves ; He multiplies to pardon ;
yea, more, he heals all your diseases. 0 poor sinner, have you
not many plagues, many diseases ; yea, more than you are aware
of? If you knew the plagues of your own heart, you will be
crying out, O the plague of my mind, the plague of my will, the
plague of my affections ! 0 my atheism, unbelief, hardness, blind-
ness ! etc. O what innumerable evils compass me about, say you !
0 what horrible evils ! yea, why do I call them evils, they are so
many devils within me ; yea, but for as many as they are. He heal-
eth all thy diseases ; and for as grievous as they are. He supplies
all your wants : such also is his bountiful love. My God shall sup-
ply all your wants. Are you not made up of wants ? Do you
not want light, life, love, faith, repentance, joy, assurance, peace, com-
munion with God ? Yea, but sometimes even on earth he supplies
all wants, so as to make you say, I have enough. 0 does not this
bountiful love, call for love ?

( 4. ) Consider the channel in which this love runs : Christ is the
means of the communication of the love of God ; you have the
love of God the Father, in the Son, by the Holy Ghost : Christ is
the channel. Love in the Father is like the honey flower ; it must
be in the comb, before it be for our use : Christ must extract
and prepare this honey for us. And, 0 how sweet is that love,
that runs through such a glorious channel !

In a word, consider the excellency of the grace of love. Love
to God is the fulfilling of the law ; all that is required is love : love is
the great qualification of the saints above : the more love you have,
the more like heaven you will be ; and the more love, the more
meetness for heaven : heaven would be a burden, and a weariness
to you without love : if you had not love, you would throw yourself
out of heaven into hell. If you have love, you will find it make
every duty pleasant ; the obedience of love is sweet obedience.
Yea, love will make all your crosses to be comforts : where there
is little or no love, the cross is insupportable ; the man cries, O a
bitter cross ! O the gall and wormwood ! yea, but love would be
like the tree cast into the waters of Marah, to make them become
sweet. If you have much love, it will make you say of affliction.

PKEVENTING LOVE. 101

0 this is the cup that my kind Father liath put in my hand ! And
shall I not drink it ? Welcome whatever he sends.

0 love the Lord, ye his saints, and manifest your love by your
obedience : will you render him hatred for love ? O let his love
to you warm your heart with love to him ; and in order thereto,

1. O do not doubt of or question his love to you; beware of re-
nouncing that which engages you to love him : it is the devil's
great aim to have you mistrusting God's love, that so you may not
love God again.

2. Attend all his love visits, and thankfully receive them ; think
not little of his ordinary visits, when in any measure he man-
ifests his love through the lattices of ordinances ; Despise not
the day of small things ; and especially, 0 make much of his ex-
traordinary love- visits, when he mounts you up at any time into
the chariot paved with love !

3. Take heed of abusing his love : beware of spotting your
garments with the flesh, after God has spread his skirt over you.
To sin against love is a dreadfully aggravated sin. It was a sad
blot upon Solomon, that his heart was turned from the Lord, After
that the Lord God of Israel "had appeared unto him twice,"

1 Kings xi. 9.

4. Beware of confidence in the flesh, and expecting that your
love should influence God to do you good; the love of Christ
must constrain you ; think not that your duties and obedience
should constrain him : 0 beware of inverting the gospel at this
rate, and turning it upside down ! K his love excite you to love
and obedience, then your love and obedience does not excite him
to love you. We might fear every day, that the heart of God
would be turned to hate us, if our hopes of abiding in his favour
were built upon our best love and obedience.

1 would send away the haters of God with a word of terror.
Know that if you cannot be persuaded to the love of God, if his
love does not break you in time, his vengeance will break you to
eternity : " The enemies of the Lord shall be as the fat of lambs ;
they shall consume ; into smoke shall they consume away." If you
love not Christ, know what the apostle says, If a man love not
our Lord Jesus Christ, let him be Anathema. I will tell you what
is sad, the day is coming, wherein you shall say to the rocks and
mountains, " fall on us, and hide us from the face of him that sit-
teth on the throne, and from the wrath of the Lamb ; for the great
day of his wrath is come ; and who shall be able to stand ?" You
will lie forever under the fiery mountain of divine vengeance. I
will tell you what is yet sadder, and you will think strange what

102 PEEVENTING LOVE.

that can be : in short it is sad, that before this day eight days, all
that I am saying will be forgotten ; yea, before the morrow at this
time, the impression of all will be gone.

I would send away the lovers of Christ, the lovers of God with
a word of comfort. You love God and God loves you, and God's
love to you is ground of comfort. — Comfort in what you have ;
what you have in posession, you have it with a blessing ; what
you have in expectation in the promise, is in love ; and therefore
the promise is free, because of God's love in it; the promise is
firm, because of his love in it. — Comfort in what you want ; since
you have God's love you shall not want. — Comfort in what you
fear ; You heed fear no evil. — Comfort in what you do ; All your
services will be accepted ; all your sins pardoned, though he should
take vengeance on your inventions. — Comfort in what you suffer ;
you shall be sustained and supported : and though you may suffer
the loss of gifts, goods, liberty, life, yet you cannot lose God,

Christ, the Spirit, grace, heaven, or God's everlasting love. 0

go away with the comfortable sense of his distinguishing love !

In a word. Are you lovers of God ? 0 go away rejoicing in it,
that He first loved you ; he is not behind hand with you ; He loved
you before you loved him. You were elected by the grace of God
from eternity ; you were redeemed by the blood of Christ, you are
certainly effectually called ; For they that love him " are the called
according to his purpose ;" and the day comes, when you shall en-
joy the object of your love in a full manner. If you be true lovers
of Christ, I certify you, the time is coming, when you shall see
Christ as he is, and be for ever with the Lord, and enjoy him for
evermore ; and love without decay, and love without wearying shall
be your everlasting exercise : you shall rejoice in an immediate
enjoyment of him. You were upon his heart from eternity ; you
are upon his heart this day in heaven, for you his eternal Son
came to the world ; for you he lived, for you he died ; your love
to Christ is a reflex of his and his Father's love to you ; and there
is not a true lover of Christ here, but hath as good ground to say
as ever Paul had, He loved me, and gave himself for m-e. Your
love to him is an infallible pledge of his ancient love to you, a
pledge of his present love to you, and a pledge of the future enjoy-
ment of him. 0 let your heart, and life, and tongue, and all that
is within you, and about you, vent love to him, and say, " We

LOVE HIM, BECAUSE HE FIEST LOVED US !"

Sacramental Sermon, June, 1723.

Gospel Humiliation,

GROUNDED ON" FAITH's VIEW OF DIVINE-
P ACIF IC ATI ON.

FAST DAY SEEMON.

" That thou mayest remember, and he confounded, and never 02)en thy
mouth any more because of iky shame, when I am pacified toivard
thee for all that thou hast done, saith the the Lord OodP

EzEKiEL xvi. 63.

After great convictions of sin, and great denunciations of
judgments against Israel, in the preceding part of tlie chapter,
the Lord here, in the close, remembers mercy in the midst of
wrath, and ends all his sad and heavy words with a sweet never-
theless, ver. 60, And, indeed, mercy must begin on God's side :
" Nevertheless I will remember my covenant with thee in the days
of thy youth, and I will establish unto thee an everlasting cove-
nant," And what will be the effect of this, we see in ver. 61.
" Then shalt thou remember thy ways, and be ashamed." It is
worthy our observation, that when God says, " I will remember
my covenant," then he adds, " Thou shalt remember thy ways."
Hence it is evident, that never a good thought, never a penitent
thought would have come into our hearts, had not some thoughts
of peace and good will come into God's heart. When he remem-
bers his covenant of mercy for us, so as not to remember our sins
against us, then we remember our sins, against ourselves with
shame.

And in the latter part of the verse he adds, " When thou shalt
receive thy sisters, thine elder and thy younger :" that is, when
the Gentile nations, some of them greater than thou art, and some
lesser, both ancient and modern, shall be received into church-com-
munion, and owned as members of the church of God ; " And I
will give them unto thee for daughters :" they shall be my gift
unto thee as daughters ; they shall be nursed up and educated by
that gospel, that word of the Lord that shall come forth from

(103)

iOtt GOSPEL HUMILIATION".

Zion, from tlie Jews ; insomucli, that Jerusalem below may, in
some sense, be called the mother ; and " Jerusalem which is above
is free," shall be acknowledged to be " the mother of us all," Gal.
iv. 26. They shall be thy " daughters, but not by thy covenant ;"
that is, thy covenant of duties, or which thou turnedst to a cove-
nant of works : not by that old covenant, which was violated ; but
by that covenant, which promised to write the law in the heart,
and to put the fear of God into the inward part. Now, when thou
shalt receive them, and when Jews and Gentiles shall be united in
Christ, the covenant -head, Thou shalt be ashamed of thine own evil
ways. Thou shalt blush to look a Gentile in the face, remember-
ing how much worse than the Gentiles thou wast in the day of thy
apostacy.

He farther signifies his gracious purpose, ver. 62. "I will es-
tablish my covenant with thee." He had before said, "I will
establish unto thee an everlasting covenant," ver. 60. This cove-
nant is God's covenant : it is of his making with his Son Jesus
Christ ; I have made a covenant with my Chosen : and it is esta-
blished in him unto us ; and therefore may be said to be established
with us. As if he had said, As I will establish it with him, imto
thee ; so I will re-establish it in him, with thee. And then the
effect of that re- establishment of it shall be, " Thou shalt know that
I am the Lord ;" that I am Jehovah, a God of power, and faith-
ful to my promise. It had often been said in wrath. You shall
know that I am the Lord ; you shall know it to your cost : but here
it is said in mercy, Thou shalt know that I am the Lord ; you
shall know it to your comfort. And it is one of the most precious
promises of the covenant, They shall all know the Lord : by a
justifying knowledge ; so as to be delivered from the guilt of sin,
and from the punishment threatened in the law : by a sanctifying
knowledge • so as to be delivered from the rule of sin, and to be
fitted for gospel-service and obedience : by an evangelical know-
ledge ; a knowledge of God in Christ, which is the beginning of
eternal life ; " This is life eternal, that they might know thee the
only true God, and Jesus Christ, whom thou hast sent :" and like-
wise by a humbling knowledge ; and here is the humbling eflect
of it described in the words of the text, " That thou may est remem-
ber, and be confounded, and never open thy mouth any more be-
cause of thy shame, when I am pacified toward thee for all that
thou hast done, saith the Lord God."

Here you may observe both the nature of true humiliation,
and the ground of it.

GOSPEL HUMILIATION. 105

1. The nature and properties of true humiliation, Thou shalt re-
member, and be confounded, and never open thy mouth any more
because of thy shame.

2. The ground and spring of it, " When I am pacified toward
thee for all that thou hast done :" when thou shalt so know the
Lord, as to view him to be a reconciled God in Christ. He had
before said, I will remember my covenant ; and when he puts them
in mind of the covenant, then they mind their sin and misery, their
evil ways, and are ashamed. And here, when the covenant is
further opened, the humiliation is further enlarged also. Why, the
clearer evidence that persons have of God's being reconciled to
them, the more grieved and ashamed will they be for offending of
him.

I shall farther explain the words, in discoursing upon the follow-
ing doctrine.

Observ. True gospel -humiliation is rooted in the believing
knowledge and view of divine reconciliation: or, then is a soul
truly humbled when it apprehends God as truly pacified, and well-
pleased in Christ Jesus.

To this purpose are these and the like words of scripture, They
" shall fear the Lord and his goodness in the latter days." " Kepent,
for the kingdom of heaven is at hand ;" the kingdom of grace,
reigning through the righteousness of Jesus, declaring God to be
pacified in him, it is at hand, it is proclaimed in your ears. Eepent,
and in order to this, believe the gospel ; the gospel of reconcilia-
tion, " Let the wicked forsake his way, and the unrighteous man
his thoughts : and let him return unto the Lord." Why ? " He
will have mercy;" ''He will abundantly pardon."

The method we would lay down, for prosecuting this observa-
tion, as the Lord shall be pleased to assist, shall be the following.

I. We would speak a little of this humiliation.

II. Of this reconciliation ; or, of God's being pacified.

III. Of the connection between them ; or, the influence which
the view and knowledge of God's being pacified hath upon this
humiliation.

TV. Make some application of the whole.

I. We will touch a little at that humiliation here before us.
And, 0 Sirs, since we are here met about humiliation- work, let us
look upon it as the subject-matter of a divine promise, " Thou shalt
know that I am the Lord : that thou mayest remember, and be con-
founded." If you had this view, then you would have the more

106 GOSPEL HUMILIATION.

Lope of coming speed, and meeting with success. This view may
help you to know that you are not come to do some great work of
yourself, as if God were still standing upon terms with you, accord-
ing to the old covenant of works ; but that you are come to get all
the humbling and healing grace that you need, according to the
tenor of the covenant of grace, which is a giving covenant, etc.

But now I shall mention four ingredients of this humiliation that
is here promised, and that we are to look for, and pray for, to be
brought forth out of the promise, namely, remembrance, confu-
sion, shame, and silence.

1. The first ingredient is remembrance; "That thou mayest
REMEMBER." The Very first beginning of true repentance is, God's
making a man thoughtful ; I thought upon my ways, and turned
my feet to thy testimonies. Hence we are called to consider our
ways. We forget God, and forget our sins against him ; but when-
ever God begins the good work, he makes the man to remember
and call to mind his sins : as the prodigal, when he came to him-
self, considered matters. This remembrance, I think, includes illu-
mination and conviction. The first part of the physic that God
gives, is the eye-salve that they may see ; for, until their eyes be
opened, they will not turn from darkness to light. Acts xxvi. 18.
The first creature that ever God made in the primitive creation
was light ; and the first thing in the new creation is spiritual light.
The sinner, before repentance, is like a man sleeping in a dark pit,
in the midst of a great many vipers, asps, and serpents, and ven-
emous beasts : while he lies in the dark pit, they neither hurt him,
nor is he afraid of them himself; but whenever a ray of light
comes in at hole or window, presently they fall upon him, and
sting and torment him, and he sees himself to be surrounded with
them. So here, before repentance, the sinner sleeps in the darkness
of ignorance, atheism, error, and unbelief; but whenever a beam of
spiritual light breaks in upon the mind and conscience, by an
effectual conviction and illumination, then sin revives, and the sin-
ner finds himself encompassed, as it were, with living serpents,
tainted and corrupted with the poison of asps, destroyed and
defiled with all the trash of hell in his heart.

It is not a bare speculation, or notion of our sinful ways, that is
imported here. We many times, by a bare notion of our sins and
mercies, write them, as it were, upon the waters : they are no sooner
thought, or spoke of, but they are forgot again ; but it is a feeling
rememberance, and an abiding rememberance : such as the psalmist
had, when he said. My sin is ever before me : they haunt me like

GOSPEL HUMILIATION. 107

a ghost. The ghost of Uriah is still before me, might he say ; the
thoughts of mj murder and adultery never go out of my mind.
Yea, it is a rememberance of sin, as against God ; " Against thee^
thee only, have I sinned, and done this evil in thy sight,-" Psal. li. 4.
This is the rememberance here also spoken of; "Thou shalt know-
that I am the Lord :" and so thou shalt remember thine evil ways,
" and be confounded, and never open thy mouth any more because
of thy shame." It is a rememberance of some sin or other, so as
to bring in the rememberance of the rest, like that of the woman
of Samaria, when Christ told her of her wickedness, she got, as in a
map, a view of all that ever she did. Yea, it leads back to the
fountain of sin in the nature; "Behold, I was shapen in iniquity,
and in sin did my mother conceive me," Psal. li. 5.

2. Confusion is another ingredient of the humiliation here men-
tioned ; That thou mayest remember, and be confounded. It is
true, this confusion may be thought to be the same with the shame
afterwards mentioned ; but, I think, they may be viewed as dis-
tinct. There is a confusion of heart, and a confusion of face. The
last of these I take to be the same with shame : but the former,
namely, confusion of heart, I think seems, especially here, to be
intended ; because it is joined with heart-rememberance of sin :
Thou shalt remember, and be confounded ; q. d. Thou shalt have
a heart-confounding rememberance of thy sin. And this confusion
of heart, I think, takes in heart-contrition, or some degree of brok-
enness ; heart-compunction, whereby the heart is pricked and
pierced ; heart-sorrow and anguish, and most of these ingredients
of repentance and godly sorrow mentioned, 2 Cor. vii. 11. "For
behold, this self-same thing, that you sorrowed after a godly sort,
what carefulness it wrought in you, yea, what clearing of your-
selves, yea, what indignation, yea, what fear, yea, what vehement de-
sire, yea, what zeal, yea, what revenge !" etc. Yea, it seems to import
the heart's being struck with astonishment at its own sinfulness, and
with amazement at its own madness ; like a man plunged into the
deep, his senses are instantly confounded. 0 ! when a man's
thoughts are, by a spiritual rememberance, plunged into the depth
of sin and wickedness, that he sees into his heart and ways, how he
is confounded, so as he knows not what to think ! His sins are
beyond his understanding ; Who can understand his errors ? His
very heart-sins do overflow his thoughts, and surpass his knowledge;
" The heart is deceitful above all things, and desperately wicked
who can know it ?" Jer. xvii. 9. The man is swallowed up in this
great deep. Thou shalt " remember, and be confounded.''

108 GOSPEL HUMILIATION.

3, The next ingredient is shame, such as is mentioned here, and
Ezra ix. 6. " 0 my God, I am ashamed and blush to lift up my
face to thee, my God: for our iniquities are increased over our
head, and our trespass is grown up unto the heavens." The poor
penitent Publican is the reverse of the proud Pharisee; he is
ashamed to look up to heaven. Sin brings shame one way or
another ; but is best when it brings in a holy shame before God.
One may be ashamed of sin, as it brings him to open ignominy
before men ; but the truly humbled soul is ashamed of sin before
God, and that on many accounts. — Sin makes him guilty. Adam
never blushed for shame, until he was guilty of eating the forbid-
den fruit, and perceived himself naked. Sin makes him ungrate-
ful ; and so he is ashamed that he hath requited evil for good : Do
ye thus requite the Lord, 0 foolish and unwise ? He is ashamed,
because sin makes him naked : he sees he is naked, as Adam and
Eve saw themselves to be after they ha^ eaten the forbidden fruit.
Sin divests us of our garment of righteousness and holiness ; and
hence the gospel offers the righteousness of Christ, as white rai-
ment, that the shame of our nakedness may not appear, Eev. iii. 18.
The humbled soul sees itself naked, and therefore is ashamed. —
Sin makes him a beast ; and therefore he is ashamed : So foolish
was I, and ignorant, I was as a beast before thee. The dog
returning to his vomit, and the swine to his wallowing in the mire,
is not so loathsome as the soul is to itself, when under a view of sin:
Truth, Lord, I am a dog. — Sin makes him a fool ; and therefore
he is ashamed. He views himself as a fool and a madman, that
hath been mad upon idols ; and is not this ground of shame ? — Sin
makes him a slave ; and that is matter of shame. Alas ! that I
should have been a slave to Satan, and a captive to divers lusts I —
Yea, sin makes him a devil; and he sees himself to be an incarnate
devil; and therefore blushes that he should be reckoned even
among the children of men, let be the children of God ; and how
can he look up to God while he sees his nature to be not only
earthly, but hellish, not only sensual, but devilish, James iii. 15.
He sees his sin to be not only greater than the sin of heathens, who
never had the gospel, but greater than the sin of devils. They
never sinned against the blood of Christ, as I have done. — In a
word, he is ashamed because his sin brought shame and disgrace to
the eternal Son of God, the God of glory, who, as he endured the
cross, and despised the shame ; so our sin brought him to it ; yea,
our continued sin put him to open shame, Heb. vi. 6. Ah ! the
shame that the penitent rubs upon himself for sin ! I read of

GOSPEL HUMILIATION. 109

Diodoros, a logician, that he fell down dead for shame that he
could not resolve an argument that was propounded to him. Oh !
if we were apprehensive of the horridness of our sin, how mio-ht
we blush for shame before G od !

4. The next ingredient is silence ; " And never open thy mouth
any more, because of thy shame." This holy silence before God,
imports a not opening the mouth in opposition to God ; not daring
to quarrel with his dispensations, but owning that God only hath a
right to speak against us ; and that he will be justified when he
speaks, and clear when he judgeth, Psal. li. 4. — It imports a not
opening his mouth in complaint of him, or reflections on him, what-
ever be his dispensations : "Why should a living man complain ? a
man for the punishment of his iniquity ? — It imports a silent
submission to the will of God, saying with the psalmist, " I was
dumb," I opened not my mouth, because thou didst it, Psal. xxxix.
2. — It imports a silent taking with the charge of sin and guilt,
justifying God and condemning ourselves ; " That every mouth
may be stopped, and all the world may become guilty before God,"
Eom. iii. 19. — It imports a conviction of former pride, in opening
of the mouth against God : a not opening it any more says, that
this was the former practice. Men naturally justify and vindicate
themselves by covering themselves with the fig-leaves of some silly
excuse. Hence errors in principle, are called but a free way of
thinking ; errors in practice, are denominated freedom of action ;
drunkenness, is termed but good-fellowship ; swearing, declared but
a piece of bravery ; licentiousness, looked upon to be but a trick of
youth ; malice and revenge, styled but just resentment : thus the
mouth of the whole world is open against God in the justification
of sin ; but when once humiliation takes place, the mouth is shut.
— Finally, it imports a constant, habitual, self-condemnation, and
silent taking with sin all the days of our life : for so the word
runs, Thou shalt never, never open thy mouth any more. The
humbled soul's constant principle and habitual practice is, never to
open its mouth, but still to be silent before God.

II. The second thing proposed was. To speak of that which is
the spring and ground of this humiliation ; or, when it is that a
sinner is brought to it ; namely, when God is pacified toward him
for all that he hath done ; or, when he is at peace with liim. Now,
I shall condescend upon six properties of this peace which are
also included in the text.

1. It is a well-grounded peace ; peace upon the ground of an
atonement ; for so the word pacified seems plainly to import : I am

110 GOSPEL HUMILIATION.

pacified and fully appeased with the blood of the covenant that I
have established imto thee in Christ. I have found a ransom ; I
have set forth Christ "to be a propitation through faith in his
blood, to declare his righteousness for the remission of sins that
are past, through the forbearance of God; To declare, I say, at
this time his righteousness : that he might be just, and the justifier
of him which believeth in Jesus." Eom. iii. 25, 26. He -hath
"made peace through the blood of his cross." Col. i. 20. The
Lord is well-pleased for his righteousness' sake, who gave himself
for us, an offering and a sacrifice of a sweet smelling savour unto
God. Hence,

2. It is a divine peace ; I am pacified, saith the Loed God. It is
a peace of God's contrivance, a peace of God's revealing, a peace
of God's making ; it is a peace that God glories in ; I am pacified.
0 good news, to hear of a pacified God.

3. It is a present peace ; I AM pacified ; though I was ofiended,
yet now I am pacified. I was displeased by sin, but I am well-
pleased in Christ. I am pacified ; for the sacrifice is ofiered. It
is true, this was said in our text before ever Christ died, and be-
fore he appeared in our nature : but Christ having engaged to do it,
it was as good as done ; and therefore he then said, I am pacified :
and therefore much more may we believe that now God is saying,
" I am pacified."

4. It is a particular peace ; " I am pacified toward thee." It is
true, it is a general peace that is published through Christ, accord-
ing to the song of the angels, " Glory to God in the highest, and
on earth peace, good-will toward men ;" but particularly publish-
ed in Zion, even to all sinners of Zion, and to every sinner in
particular who hears the gospel. If you know the joj^ful sound,
you may know it is God, saying, I am pacified toward thee ; and
I have given a commission to all my ambassadors to preach tlie
gospel of peace to thee; "Go preach the gospel to every creature,"
to every sinner of mankind, declaring that I am pacified toward
HIM. " To YOU is the word of this salvation sent." To thee, man ;
to thee, woman ; to every individual, whether young or old.
Alas ! what think you of your sinning against this God, who
says, "lam pacified toward thee?" Will not this break your
heart for your enmity, when he is expressing such love to you,
saying I am pacified toward thee ?

5. It is a wonderful and surprising peace, with a non obstante ;
notwithstanding " all that thou hast done ; " or, for all tliat
thou hast done. " Thou hast spoken and done evil things as thou

GOSPEL HUMILIATION". HI

couldest." Jer. iii. 5. Thou mayest remember, but I am not to re-
member it : Thy sins and thine iniquities will I remember no more.
God was in Christ reconciling the world to himself, not imputing
their trespasses to them ; but imputing the righteousness of Christ
unto them. I have got payment for all that thou hast done ;
therefore, I am pacified toward thee for all that thou hast done.
Not one of thy sins, greater or less, but are answered for. The
price of redemption is paid to the full.

6. It is a proclaimed peace, a spoken of and published peace ;
and who speaks it ? It is said. The Lord will speak peace to his
people : and here it is a peace and reconciliation spoken with a
Thus saith the Lord God ; " When I am pacified toward thee for
all that thou hast done, saith the Loed God." Thus saith the
LoED God to thee, ''For all that thou hast done, "and notwith-
standing all that thou hast done, "I am pacified toward thee."

Here is a sure footing and firm ground for thy faith ; it is the
word gone out of the mouth of the Lord ; the God that cannot re-
pent, that cannot revoke his word, and that can never unsay what
he hath said: "The word of the Lord endureth for ever;" and
upon this word thou mayest build thy faith, confidence and hope.
O sinner, it is the word of that Jehovah, who can give a being to
what he says; it is a word of pa.rdon and peace, for thee, guilty
sinner. O ! wilt thou accept of the free indemnity proclaimed by
the great God over the red-cross of the blood of Christ, and over
the market-cross of this everlasting gospel ?

III. The third head was. To shew the influence that this hath
upon the former ; or, the influence that the view and knowledge of
this peace and reconciliation, through Christ, proclaimed to the
sinner, hath upon the sinner's humiliation : for, the connexion be-
tween the two is evident from the particle when, " That thou
mayest remember, and be confounded, and never open thy mouth
any more because of thy shame, when I am pacified ;" or, when
thou shalt so far know the Lord, as in the verse preceding, as to
see and apprehend that "I am pacified toward thee, for all that
thou hast done." This is the main-spring of true repentance and hu-
miliation. Hence, in our Lesser Catechism, repentance, or returning
from sin to God, with grief and hatred of sin, is said to proceed
from a true sense of sin, and apprehension of the mercy of God in
Christ. Now, if thou art sensible that thou art truly a sinner,
then, 0 listen to the news of mercy in God through Christ ; and
the apprehension thereof will tend to humble thee: and here is
mercy proclaimed, " I am pacified toward thee."

112 GOSPEL HUMILIATION.

Now, the influence that the knowledge and view of God's being
pacified in Christ hath upon gospel humiliation, may be opened in
these following particulars.

1. The gospel-news of God's being pacified in Christ, is the
vehicle of the Spirit of God; "Eeceived ye the Spirit by the works
of the law, or by the hearing of faith?" Gal. iii. 2. The gospel is
the ministration of the Spirit. If by the hearing of the gospel of
peace and reconciliation the Spirit comes, then gospel humiliation
must come that way; for, he is the Spirit of grace and supplication,
repentance and humiliation.

2. It is by the view of God's being pacified that faith comes ;
"Faith cometh by hearing," Eom. x. 17. Faith comes by hearing
these good news ; and then it purifies the heart, and works by love.
"Who ever had faith, but by the revelation of the grace and mercy
of God in Christ ? And who ever had this faith of mercy, but
was melted and humbled thereby ?

3. It is by this view of God's being pacified that hope is begot-
ten ; " Blessed be the God and Father of our Lord Jesus Christ,
which according to his abundant mercy hath begotten us again unto
a lively hope," 1 Pet. i. 3 ; the hope of life, the hope of glory :
and then he who hath that hope, purifieth himself; and the more
of his purification, the more is the soul humbled and ashamed for
sin.

4. It is by the view of God's being pacified in Christ that life
comes into the soul : and hence the gospel of peace is called the
ministration of life, 2 Cor, iii. 7, in opposition to the law that is the
ministration of death. Hence let a man preach the law as a cove-
nant of life upon doing, promising one heaven if he do so and so :
or let him preach it as a covenant of death, for not doing, and so
threaten hell and damnation with all the art and rhetoric of the
world ; yet never shall he be able to raise one soul to a lively
hope ; or bring one soul from death to life by it. No; it is impos-
sible. It may preach them dead, but never alive. It is the news
and view of God's being pacified, that quickens the soul ; and then
it remembers, and is confounded and ashamed of its sins.

5. It is the view of God's being pacified, or the revelation of
the grace of God in Christ, that brings in liberty, true liberty ;
" Where the Spirit of the Lord is, there is liberty," 2 Cor. iii. 17.
Every legalist is in chains and fetters ; but so much of the know-
ledge of peace with God, as any have, so much liberty and free-
dom; freedom from soul fetters; freedom of heart to mourn for sin,
and turn from it: O ! does mercy vent to the like of me? Then
the bonds are loosed, and the heart dissolved.

GOSPEL HUMILIATION. 113

6. The view of God's being pacified begets love ; for liis love
kindles ours, and so kills the enmity ; " We love him, because he
first loved ns," 1 John iv. 19. The great God, manifesting his
great love to the hard-hearted sinner, makes his heart to break ;
and so the love of God in Christ constrains it, and makes it
ashamed of its enmity, and confounded for its rebellion against
such bowels of mercy.

7. The view of God's being pacified brings in joy and health to
the soul ; and then, the joy of the Lord being our strength, we are
able, with tears of joy, to fall down before the Lord our Maker :
and having the conscience healed by the pacifying blood of Christ,
then the soul is ready to say, Oh ! let me sin no more ; let me never
open my mouth any more against God.

8. The view of God's being pacified, or the revelation of the
grace of God reigning through the righteousness of Christ, is the
channel of the power of God ; ''I am not ashamed of the gospel of
Christ : for it is the power of God unto salvation ;" " for therein is
the righteousness of God revealed from faith to faith." Eom. i. 16.
17. And this being the channel of divine power, it is this power
of God that brings down the pride of the heart, and humbles the
soul under the mighty hand of God, 2. Cor. x. 4, 5. Th.is God's
being pacified in Christ hath a moral and a physical influence upon
humiliation : a moral and argumentative influence : Oh ! shall I not
be ashamed and confounded for my ingratitude against such love
and grace manifested towards me ? And also, a physical, power-
ful, and operative influence ; for thus the Lord draws the soul with
cords of love, or melts down the hard and icy heart with the fire

of his infinite love. So much for this head, viz. the influence

that a view of God's being pacified, through Christ, hath upon the
sinner's humiliation.

lY. The fourth thing proposed, was the application. It is so,
as has been said, that true gospel -humiliation is rooted in the
believing knowledge of divine reconcilation, hence see,

1. What are the grounds of God's controversy, and of his being
angry with the visible church, and of his not being pacified
toward them. I mention these two from the text and context
here.

( 1. ) When that church or land does not know that the Lord is
God: when they are ignorant of him, and of hisbeingLord; Lord of all
in general, and Lord of his church in a special way : when he is
not owned and acknowledged as Lord of the vineyard, but is
denied in his Sovereignty and Supremacy over his church, and

114 GOSPEL HUMILIATION.

affronted in his Headship ; hence it is said, My people are destroyed
for lack of knowledge. When Christ is affronted openly in his
supreme Deity, and in his supreme Headship ; this cannot but be a
great ground of controversy.

( 2. ) When that church or people do not believe in him, as a
God pacified and reconciled in Christ ; do not take him up, as he
is revealed in his word : believe not that he is pacified in Christ,
but go about to pacify him themselves, and establish a righteous-
ness of their own ; contriving some other way of pacifying God than
God hath revealed : thinking to please God by their moral virtues
and legal performances ; and so going off from the gospel.

2. Hence see what are the fruits and evidences of God's anger
and controversy with a church or land, and of his not being paci-
fied; and, consequently, of their want of knowledge of the Lord
as a pacified God in Christ.

( 1. ) When they are not brought to remembrance of their sin :
for, when God is pacified, then they remember. Here is an evi-
dence of God's continued anger with a church ; when they do not
remember their sin ; are not remembering their apostacy ; are not
remembering that they and their fathers have sinned, and will not
remember the same; will not be put in rememberance ; will not
remember their covenant-breaking and perjury ; will not remember
the dishonours they have done to God. When God remembers
mercy to a people, then they remember their sin. When he
forgets their sins, then they remember them: But, when they
forget their sins, God remembers them.

( 2. ) When they are not brought to confusion of heart for their
sins ; when it is not a remembering so as to be confounded. If they
barely remember, without confusion, it is as good as no remember-
ing : when they remember, and think nothing of their sin ; when
they remember their sin, and yet do not remember against whom
they have sinned ; nor remember the heinousness of their sin, nor
the aggravations thereof, nor the danger thereof, and the wrath
their sins deserve, so as to be touched to the heart, and affected
before God, or confounded.

( 3. ) When they are not brought to shame or confusion of face,
as well as confusion of heart : when, instead of remembering their
sin with shame, they sin without shame, are not ashamed of their
sin ; but declare their sin as Sodom, and are bold in their sinning ;
hardening their face against shame and blushing. When people
are become shameless in their sinning, shameless in their apostacy,
"lihameless in their defection, shameless notwithstanding all their cor-

GOSPEL HUMILIATION. 115

ruptions ; yea, sliameless in going on in tlieir sin notwithstanding
all the convictions offered.

( 4. ) When they are not brought to silence, so as not to open
their mouth against God, and in their own vindication : when they
open their mouth, and say, they are innocent, then the controversy
remains ; " Thou sayest, Because I am innocent, surely his anger
shall turn from me. Behold, I will plead with thee, because thou
sayest, I have not sinned." Jer. ii. 35 : when they stand up in their
own vindication with open mouth ; instead of opening their mouth
in confessing of their sin, and in justifying of the Lord : when they
will not openly and judicially confess their sin : when they do not
confess freely, nor confess fully, nor confess nationally, or as a
church, that they have sinned ; but rather open their mouth in
justifying themselves, and condemning these that aim and endeav-
our at confessing or witnessing against their sin.

3. Is it so, that a soul is then truly humbled, when it apprehends
God as truly pacified, and well pleased in Christ Jesus ? Hence
see then, the miserable case of secure sinners, that know not God
in Christ. They do not remember their sin against God. They
sin without shame ; and they have their mouth open against God,
vindicating themselves, and justifying themselves. They glory in
their shame ; they see not their sinfulness.

4. Hence see what is the cause of so little humiliation. Because
there is so little faith of the gospel of peace : unbelief, in not know-
ing and remembering that God is a pacified God in Christ, is the
main cause of it ; therefore they do not remember their sin. They
do not believe that God is at peace with them ; therefore they are
at war with God. Perhaps they think and fancy he is at peace
with them ; but if they had the faith of it, it is impossible they
could be at peace with sin.

5. Hence see the matchlessness of the grace and mercy of God,
that he should proclaim peace with rebels, and declare himself
pacified towards them, for all that they have done: and, that he
should send forth ambassadors, to publish peace in his name, and
commit to them the word of reconciliation, to pray you in his
name to be reconciled to God, because he hath made Christ to be
sin for us, a sacrifice for us, through which he is pacified.

6. Hence see the necessity of preaching the gospel of peace ;
otherwise no true repentance, no gospel humiliation. People will
never remember their sins, and be ashamed for them, until they
hear, and know, that God is pacified toward them, for all that they
have done. Gospel doctrine is a heart-humbling and heart-soften-

116 GOSPEL HUMILIATION.

ing doctrine : but, sucli is the hardening nature of legal doctrine,
that, let a man preach life to the doer of the law, and death to the
transgressor of it never so much, it will only tend to harden the
man's heart against God; and to foster his rebellion and rage
against God; for, the law worketh wrath. Never will a sin-
ner remember his sins, and blush or be ashamed, until he under-
stand that God insists -not upon the doing covenant with him, or
upon the threatening covenant, denouncing wrath from Sinai :
but, when God declares himself pacified, and when the sinner hears
the doctrine of free remission, pardon to guilty sinners, and peace
to rebel sinners ; then will he remember his sins, and be ashamed :
what ! is there mercy, peace, and pardon for me ! Then the soul
melts.

7. Hence see what is the leading sin of the day and generation
wherein we live. * * *

8. Hence see an evidence of true gospel-humiliation. When is
a person truly humbled for sin ? Even when the mercy of God
melts him, when the love of God in Christ shames him for his
enmity : when the view of God's being at peace, makes him at
war with himself; when in view of God's grace, he is confounded
at his own ingratitude : when he begins to fear the Lord and his
goodness ; when he loves much, because much is forgiven him :
when the grace of God, that appears to him, teaches him to deny
ungodliness and worldly lusts ; when the news of God's being
pacified toward him, for all that he hath done, melts him more
than all the flames of Sinai could ; when his mouth is stopt from
speaking ill against God, because God's mouth is open in speaking
peace to him ; when the view of peace and pardon, and the sense
of God's kindness to him, confounds him for his unkindness to
God.

9. Hence see what is the proper work of a humiliation-day,
namely, to remember your sin, and be ashamed. O that Scotland
would remember their sin ; that king and parliament would re-
member their sin ; ministers and judicatories would remember their
sin, and be ashamed. Let every one of us remember our sin, and
all that we have done. Eemember the sin of your heart and
nature ; the sin of your youth, and follies of your non- age :
remember the sin of your riper age : remember the sin that hath
accompanied your calling ; ye that inordinately desire to be rich,
how you lie, and cheat, and swear, and break the Sabbath : remem-
ber the sin of your holy things, of your reading, praying, hear-
ing, communicating: remember the sins of omission and com-

GOSPEL HUMILIATION. 117

mission you are guilty of : remember, and be confounded ; remem-
ber, and be asliamed, and be silent, and never open your mouth,
because of your sbame.

10. Hence see, how, and in what way, you may come to this
right rememberance and due humiliation for sins. Why, the great
and leading duty, in order to this humiliation, is a look to a paci-
fied God. If you would be brought to holy shame and confusion
of face for your sin ; then, O know and believe that God is pacified
toward thee for all that thou hast done ; that there is mercy in God
toward thee.

Quest. How shall I know that God is pacified toward me?
For I thought rather to have heard that God was angry at me for
my sin ; since he is angry with the wicked every day, and hath
revealed his wrath against sinners.

Answ. Yea, in the law his wrath is revealed; "Cursed is
every one that continueth not in all things which are written in
the book of the law to do them ;" and the law-threatening shall be
executed upon you, if gospel-grace be not received : and, as you
may know the wrath of God is what you are liable to ; because it
is revealed in the law ; so, you may know the mercy of God is
what you may obtain, because it is revealed in the gospel ; and it
is to you that this mercy is given in the gospel-dispensation. To
you the door of hope is open. God hath commanded us to go and
'' preach the gospel to every creature ;" and what is this gospel of
peace ? Even that God is pacified in Christ towards thee, for all
that thou hast done.

Object. But God hath no purpose or design of mercy towards
ALL; and therefore, how can I apply this gospel-offer to my-
self?

Answ. God hath not made his secret purpose the rule of thy
faith, but his word : and you may and shall know his merciful
purpose, if once you take his word, and believe his word, saying,
" I am pacified toward thee for all that thou hast done."

" But," say you, " I am a monster of sin ; I am an old sinner, a
hardened and stout-hearted sinner." Well, but hear his word,
saying, in Christ, "I am pacified toward thee for all that thou
hast done." Alas! but I have done evil as I could. Nay, but
says he, "I am pacified toward thee for all that thou hast done."

Object. " Oh ! but I have done dishonour to God ; I have done
affronts to Christ ; I have done despite to the Spirit ; I have done
injury to my neighbour ; and I have done many villanies that you
know nothing of." Well, but what of all that? Says God,

118 GOSPEL HUMILIATION.

Behold, "I am pacified" in Christ; and "I am pacified toward thee
for all that thou hast done, saith the Lord God."

" Alas !" say you, " but I have done more wickedness than ever
any sinner before me did ; and if you knew what I have done, you
would neither think nor say that there is peace in God's mind
toward me."

Answ, Why, little matter what I think or say ; but, 0 hear
what God says ; he is saying, " I am pacified toward thee for all
that thou hast done :" you cannot think it ; but my thoughts are
not your thoughts ; " For as the heavens are higher than the earth,
so are my ways higher than your ways, and my thoughts than
your thoughts."

" Why, Sir," say you, "if that be the case, that God is, in Christy
pacified toward me, for all that I have done, and thought, and
spoken against him; this is such astonishing doctrine, and such
astonishing grace in God, manifested toward me, that I am con-
founded at the thoughts of this marvelous grace ; and I am con-
founded at the thoughts of my woful wickedness against such a
gracious God." Are you so ? Confounded may you be, in God's
great name, and ashamed to the dust ! This is the great thing
that God would have you brought to, by making known his
covenant of grace to you, even " That thou may est remember, and
be confounded, and never open thy mouth any more because of
thy shame," for, thus " saith the Lord God," " I am pacified toward
thee for all that thou hast done,"

I

I

SEHMON V.

Redemption by Christ,

SHEWN TO BE OF GOD AS THE FIEST CAUSE,
AND TO GOD AS THE LAST END.

(SACEAMENTAL SEEM ON.)

" Who of God is made unio us redemption^ " For iliou wast slain,
and hast redeemed us to Ood hy thy hlood.^''

1 Cor. i. 80, compared with Eev. v. 9.

The Lord's Supper is called tlie Eucharist, which signifies
thanksgiving. And how can we express our thanksgiving, this
day, more fitly, when called to commemorate our Eedeemer's dying
love, than by joining issue with the singers of the new song in this
text, saying, '' Thou wast slain, and hast redeemed us to God by
thy blood?" * * *

How we are to improve Christ for redemption ; or as made of
God unto us redemption? The answer we offer is. That we are to
improve Christ for redemption, by viewing in him to what end, and
by what means we are to be redeemed by him. Both these are
here, 1. To what end are we redeemed ? We are redeemed to
God, 2, By what means ? By the blood of Christ : *' Thou wast
slain, and hast redeemed us to God by thy blood !"

In which words you may observe these five particulars follow-
ing.

1. The great privilege here spoken of, namely, redemption. It
is a great word ; a larger word by far than creation. Devils were
created, wicked men were created, but a select number are re-
deemed. There is a fundamental redemption, which was performed
by Christ upon the cross, where he suffered the wrath of God, the
pains of hell : There is an actual redemption, when his people reap
the benefits of that fundamental one. It is a redemption, first by
impetration, or purchase, and then by application ; first by price,
and then by power.

2, The objects of this redemption, or persons redeemed, us ;
Thou "hast redeemed us," Here it may be asked. Who will

(119;

120 EEDEMPTION BY CHEIST.

claim, who do claim, and who may claim this privilege, saying,
Thou "hast redeemed us?" — As to the question, Who will claim
it ? Why, all the elect, in due time, will claim it : some benefits
of Christ's death accrue to the world ; but the elect will be the
redeemed ones, and are so. Election, redemption, regeneration,
and salvation are of equal extent, — As to that question. Who do
claim it ? Why, all believers, or all the elect, that are brought to
lay hold on Christ by faith ; they say upon the matter, Thou hast
redeemed us ; and we believe, that through the grace of our Lord
Jesus Christ, we shall be saved. — As to the question^ Who may
claim it, upon the warrant of the word, shewing how that Christ
died for our sins, according to the scriptures, and upon the warrant
of the gospel call ? To this we reply, All sinners, to whom the
gospel comes ; they are warranted to come to Christ by faith, say-
ing, "Thou wast slain, and hast redeemed us to God by thy
blood;" for this is the record they are to receive, that God hath
given us eternal life, and this life is in his Son. The ground of this
faith is no secret thing ; but the revealed word.

3. The author of this redemption, Christ : Thou wast slain : the
Lion of the tribe of Judah, the God-man, the root ajid offspring of
David. The work is the effect of two natures in one Christ concur-
ring ; not God alone, nor man alone, but God-man : " Thou hast
redeemed us."

4. The end and effect to which they are redeemed : Thou hast
redeemed us to God ; to be his sons, his servants, his friends, and
favourites ; his crown and glory ; to enjoy him, to glorify him, to
be his peculiar treasure.

5. The means of it ; Thou wast slain, and it is by thy blood.
Why ! what is the necessity ? Was it not enough for God to
become a man, a creature, to be hungry, and weary, and reproached?
No, says God ; I will never be satisfied for the sins of the human
race, nor appeased, till I see my Son lying a sacrifice, bleeding at
my feet ; It pleased the Lord to bruise him ; without shedding of
blood there shall be no remission. Blood I will have for an atone-
ment. Blood is here taken for the whole sufferings of Christ, from
the moment of his conception, from his miserable entry into the
world, until he breathed his last ; till he cried, " It is finished ;"
the whole is included : " Thou wast slain, and hast redeemed us to
God by thy blood."

The former text and this compared, set before us the whole
business of our redemption, from the beginning to the end of it :
and especially,

EEDEMPTION BY CHRIST. 121

1. The original cause and spring of our redemption througli
Christ, it is of God ; " Wlio of God is made unto us redemption."

2. The meritorious cause or means of it, viz. the death and
blood of Christ ; " Thou wast slain, and hast redeemed us to God
bv thy blood."

3. The final cause, issue, and end of it, namely, to God, the
fountain whence it came ; Thou hast redeemed us to God. It is of
God that we are redeemed in Christ, and to God that we are re-
deemed ; OF God he is made unto us redemption, and he was slain,
and hast redeemed us to God by his blood.

From the words, as they stand connected, and as we have now
explained them, we lay down this one doctrinal proposition.

Observ. — That the redemption we have by the blood of Christ,
being of God as the first cause, is also to God as the last end.

As it is said, Eom. xi. 36. "For of him, and through him, and
to him, are all things : to whom be glory for ever. Amen ;" so
especially all things relating to our redemption are of him as the
beginning, and TO him as the last end. Our redemption by Christ,
is of God, and our redemption by Christ is to God. Thus it is
said, 1 Pet. iii.J.8. "Christ'also hath once suffered for sins, the just
for the unjust, that he might bring us to God." " Thou wast slain,
and hast redeemed us to God by thy blood."

The method we would here lay down for illustrating this doctri-
nal observation, through divine assistance, shall be the following.

I. To offer some propositions concerning this redemption.
V II. To show how it is OF God as the first cause.
III. How it is TO God as the last end.
<IV. Make some application of the subject.

I. The first thing proposed was to lay down some propositions
concerning this redemption, "We shall only offer the fouT follow-
ing.

P^opos. 1. That till we partake of this redemption we are in
bondage and captivity.

1. We are in bondage to the power of sin, and to the punish-
ment thereof ; To the power of sin ; and hence sins are called
chains, and fetters, and bonds ; and it is called the law of sin and
death : To the punishment of sin ; and hence the sinner's heart is
full of fear naturally : why, the Philistines are upon us ; yea, the
devil is upon us ; nay, the wrath of God is upon us, and his fav-
our is departed from us ; We are condemned already. Ah ! how
miserable is the condition of every man by nature ! Whatever be

122 REDEMPTION BY CHRIST.

his outward privileges, lie is tlie slave of Satan. This spiritual
slavery is indeed indiscernible ; many, as Leviathan, sport them-
selves in the waters of sinful pleasures, and think that the only
end of their being, not knowing that they are captives.

2. "We are captives to the justice of God, to which we owe
millions of talents, which cannot be paid till Christ redeem there-
from, by satisfying all the demands of justice.

3. "We are captives to the law, as a covenant : the law condemns
us ; yea, every new-born child is condemned to the fire of hell by
the law, till Christ redeem from the curse of the law ; for he was
condemned in our room, and he could not plead innocence ; though
he was in himself innocent, yet imputatively guilty, when the
Lord laid on him the iniquity of us all : the Father had enough to
charge him with.

4. We are captives to our own consciences. That bosom-judge
tells us, we are enemies to God, vile traitors, and speaks bitter
things against us ; it is a judge we cannot decline, a witness we
cannot cast, an executioner we cannot resist ; it tells us we are to
be sentenced with devils to hell and damnation, till Christ redeem
from that captivity, slavery, and bondage, by intimating to this
deputy that the Judge is satisfied and appeased with the blood
shed at Jerusalem. O Sirs, then is the conscience sprinkled with
the blood that speaks better things than that of Abel. Why, says
conscience, Is the great Judge pleased? Then I have no more
to say.

5. We are by nature captives to Satan ; he leads us captive at
his pleasure : we are his servants, he is our master ; we are the
subjects, he is the king ; we are the shop where he works, til
Christ redeem from this captivity, and till the God-man bind tie
strong man and dispossess him.

6. We are captives to divers lusts : one lust is hard enough to
serve ; but, how hard is it to serve divers ! Not only variety, but
contrary ones, like so many wild horses drawing us contrary ways.
The galley-slave, tugging at the oar night and day, is at perfect
freedom when compared to this ; redemption from this slavery is a
great redemption. The old man is said to be crucified with
Christ, Eom. vl. 6. He hath nailed sin to the cross, and slain it
legally. Oh ! may the believer say, this lust of mine nath not
been well nailed, it is yet living and lively : well, but being
crucified it shall actually die. But again,

7. We are by nature captives to every creature. We were once
masters and lords of the creation, but we are now servants to

EEDEMPTION BY CHEIST. 123

them ; tliey were once under us, but now they liave got above us,
and liave tlie conunand of us ; they have power to charm and
draw us away from God ; every creature hath power to vex us ;
Christ redeems from this captivity, when he restores to us our
primitive dominion over the creatures, which is now to be had in
Christ, who hath all power in heaven and in earth.

8. We are captives also to the fear of death. Many are in great
bondage all their days through this fear ; the prospect of the king
of terrors creates a horror in the soul, till Christ redeem from this,
by taking away both the sting of death and the terror of it. Our
Lord Jesus redeems from these, and from all the effects of sin ; he
redeems from the curse of the law. Being " made a curse for
■jjg" * * * jjq redeems from the wrath of God, that omnipo-
tent wrath, that irresistible wrath, that destructive wrath, that
righteous wrath, that none can stand before, one drop whereof
would destroy thousands of angels. He redeems us from distance
from God ; this is the perfection of misery, to be far from God,
from light, from life, from the centre of happiness. Christ redeems
from this, by bringing us near by his blood, that we may have
the begun enjoyment of God here, and the uninterrupted enjoy-
ment of God hereafter,

Propos. 2. The second proposition is, That Christ, and only he,
is the Eedeemer ; ''Thou wast slain, and hast redeemed us:" "There
is none other name under heaven given among men, whereby we
must be saved." He only frees us from the power of sin; he
brings the quickening Spirit, 1 Cor. xv. 25. As by his Spirit he
will raise up our natural body from death to life ; so he raises our
souls from the death of sin, to the life of grace. He only frees us
from the punishment of sin ; There is "no condemnation to them
which are in Christ Jesus." " Who shall lay any thing to the
charge of God's elect;" "it is Christ that died," Eom. viii. 1, 33,
84. It was too transcendent a thing for any mere creature to be
the Eedeemer of the sons of men. The children of Israel were
afraid to trust an angel with their conduct into Canaan, Exod.
xxxiii,much more should we have been to trust an angel, or any
creature, to make a way for our passage to the heavenly Canaan ;
" Such an High-priest became us, who is holy, harmless, undefiled,
separate from sinners, and made higher than the heavens." Heb.
vii. 26. It was requisite that the Eedeemer should be eia-v^fatvou,
God-man ; he behooved to lay down his life, which he could not
have done if he had not been man ; he took up his life again, which
he could not have done, if he had not been God. It was fit that

124 REDEMPTION BY CHRIST.

tlie Eecleemer should be tlie eternal Word ; " The Word was made
flesh," Thus, 1. He was the personal wisdom of the Father : and
how fit was he to reveal the counsels of his love from eternity ?
2. He is the middle person of the Godhead : and is it not fit he
should mediate between God and man ? 8. He is the Son of God ;
and so fit to bring the adopted sons to glorj, 4. He was the
Word that made the world ; and so the Word that redeems the
world, and will forever be acknowledged, by all the redeemed
number, as the only meet help and fit Eedeemer for them ; " Thou
wast slain, and hast redeemed us."

Propos. 3. Another proposition is, That this redemption is for
men; ''Thou wast slain, and hast redeemed us," "out of every
kindred, and tongue, and people, and nation." " Unto us a Child
is born ;" he was made '' sin for us," he was " made a curse for us."
There is a threefold view we are to take of the pronoun us.

1. With reference to the divine ordination from eternity, it
respects the elect only, of whom Christ says, " I lay down my life
for the sheep," John x. 15.

2. With reference to saving application of this redemption
already made, then the persons that are the objects thereof are
believers, whose faith is the fruit of electing and redeeming love ;
for, says Christ, " All that the Father giveth me shall come to me,"
John vi. 87. And in Acts xiii. 48, it is written " And as many as
were ordained to eternal life believed."

3. With refel-ence to the general indefinite dispensation of the
gospel, it respects sinners of all sorts, to whom the gospel comes,
because therein all are welcomed to come to and believe in Christ as
their Eedeemer ; and, in the way of coming and believing in him,
to say, " Thou wast slain, and hast redeemed us to God by thy
blood."

In respect of eternal destination, the elect only are they who say
it certainly. Thou wast slain, and hast redeemed us. In respect of
effectual application, only believers are they who say it materially,
Thou wast slain, and hast redeemed us. And, in respect of the
general dispensation of the gospel, all sinners, to whom the gospel
comes, have warrant to say it believingly, "Thou wast slain, and hast
redeemed us :" they are thus warranted by the first command, that
" requires us to know and acknowledge God to be the Lord our
God and Eedeemer ;" which is explained, 1 John iii. 28. " This is
his commandment, that we should believe on the name of his Son
Jesus Christ," and to believe this gospel, which is "a faithful
saying, and worthy of all acceptation, that Christ Jesus came into
the world to save sinners." 1 Tim. i. 16.

REDEMPTION BY CHRIST. 125

Here is room for tlie faith of all tliat hear the gospel the ques-
tion not being, Are you elect or not ? Nay ; nor, Are you
believers or not ? The elect indeed will be partakers, and
believers are partakers already, of this redemption ; but the
question in the gospel- dispensation is, Are you sinners or not ?
and do you need a Saviour and Eedeemer ? Then, upon the
warrant of this word of salvation sent to you, that " Christ Jesus
came into the world to save sinners," you are to receive these good
news to yourself. It is not Christ in the decree that you are to
look to, while you know not that you are elected ; this is to look too
far back : nor is it Christ in the heart, or in possession, you are
to look to, while you know not if you be a believer ; this is to get
too far forward : but it is Christ in the word, because you are a
sinner, and Christ a Saviour held forth to you there, saying. Look
to me and be saved. This is the middle between the two former,
and the only way to secure them both, and to say, with particular
application, ''Thou wast slain, and hast redeemed us."

Propos, 4. The fourth proposition I would ofier, relates to the
means, viz. That this redemption is by death and blood ; " Thou
wast slain, and hast redeemed us to God by thy blood." He that
was slain decretively, by the determinate counsel and foreknowledge
of Grod from eternity, and is called the Lamb slain from the foun-
dation of the world, who was slain typically under all the sacri-
fices of the Old Testament, whereby his death was adumberated
and' shadowed forth, was slain actually between two thieves upon
mount Calvary, where the sufferings of his life were consummated
in these of his death ; for, though he was in the form of God, yet
he became obedient unto death, even the death of the cross, when
he was wounded for our sins, which were his murderers, the Jews
were but executioners. Now, we do not say, that the hangman, or
executioner, kills a man for theft, or murder, or the like ; but
rather his theft and murder they kill him : so here, it was not so
much the Jews, or soldiers, that killed the Lord of glory, as our
theft and murder ; our sins, abominations, and breaches of God's
law, which were imputed to him as the Surety, and laid to his
charge, who suffered, the just for the unjust, that he might pay the
debt we owed to divine justice : and now, not only was his body
afflicted, but his soul agonized, when he grappled with all the
powers of heaven, earth, and hell. His Father had said. Awake, 0
sword, against the man that is my fellow ; and the glittering sword
of wrath and vengeance was sheathed into his bowels with infinite
horror and terror, making his soul exceeding sorrowful, even

126 EEDEMPTION BY CHEIST.

unto cleatli, and breaking, bruising, wounding bim for our iniqui-
ties. Once over Jerusalem be sbed tears of water, but now, upon
tbe rack of justice, be sbed tears of blood ; " Tbou wast slain, and
bast redeemed us to God by tby blood."

Tbis is tbe scene of blood opened and represented to us in tbis
sacrament ; For, as oft as ye eat tbis bread and drink tbis cup, we
sbew fortb tbe Lord's deatb till be come again. Tbe Lord's sup-
per is a lively crucifix, wberein Cbrist is evidently set fortb cruci-
fied before us, and sbewing us, tbat be was slain and bas redeemed
us by bis blood. Here is tbe price of redemption, tbe precious
blood of tbe Son of God, Acts xx. 28. He purcbased tbe cburcb
witb bis own blood ; and wbence is tbis, but, ( 1. ) To declare tbe
infiniteness and immeasurable nature of tbe love of God; "Hereby
perceive we tbe love of God, because be laid down bis life for us,"
1 Jobn iii. 16. ( 2. ) To declare tbe infiniteness of bis trutb in tbe
law sentence, wbicb required tbat, " Witbout sbedding of blood is
no remission," Heb. ix. 22. ( 3. ) To declare tbe rigbteousness of
God, and bis infinite batred of sin. God's infinite boliness and
batred against sin, appeared rigbt well in casting angels out of
beaven, for once beginning to sin, and Adam out of paradise for
one moutbful of fruit : but it is anotber sort of a display of divine
batred of sin, to see tbe Son of God, tbe second Adam, wallowing
in bis own blood, for our bloody sins. ( 4. ) To declare tbe power
of Jesus Cbrist, to lay down bis life and to take it up again ; " No
man taketb it from me, but I lay it down of myself. I bave power to
lay it down, and I bave power to take it again. Tbis command-
ment bave I received of my Fatber." Jobn x. 18. By tbis com-
mandment and will of tbe Fatber, tbe scripture was fulfilled, tbe
new covenant confirmed, justice was satisfied, tbe work of tbe
devil destroyed, sin condemned and taken away, bell vanisbed, and
beaven purcbased. " Tbou wast slain, and bast redeemed us to
God by tby blood."

II, We proposed next to sbew. How tbis redemption is OF God
as tbe first cause. I need not enlarge upon tbis, seeing it was tbe
subject I enlarged upon formerly, tbat all tbings are of God, relat-
ing to tbe new creation. Tbus all tbings are of God, relating to
tbis redemption: wby, tbe Eedeemer is of God; "For God so
loved tbe world, tbat be gave bis only begotten Son," etc. Jobn iii.
16. — His substitution in our room is of God ; " Tbe Lord batb laid
on bim tbe iniquity of us all." Isaiab liii, 6. — His suffering in our
room is of God ; "It pleased tbe Lord to bruise bim ; be batb put
bim to grief:" Isaiab liii. 10. — His assuming our nature, tbat be

REDEMPTION BY CHRIST. 127

miglit therein give himself a sacrifice for our sins, is of God, and
of his sovereign will ; " Lo, I come :" " I delight to do thy will, 0
my God." This commandment have I received of my Father,
Psalm xl. 7, 8. Heb. x. 7. — His being made a curse for us is of
God ; He was " made a curse for us " and " he hath made him to
sin for us." Gal. iii. 13. 2. Cor. v. 21. — His furniture and ability,
for his work of redemption is of God ; " Behold, my Servant,
whom I uphold;" Isaiah xlii. 1. "Him hath God the Father
sealed/' John vi. 27. — His resurrection and exaltation is of God;
for, By him we " believe in God, that raised him up from the dead,
and gave him glory ; that your faith and hope might be in God."
1 Pet. i. 21. — His exhibition to us by the gospel is of God, Col. i.
25, 26. Eom. i. 16, 17, and the powerful saving efficacy of this
revelation. — It is of God, that he is made not only a Eedeemer to
us, but the whole of our redemption in the abstract : for so says
the text I compared with this, that of God he "is made unto us
redemption ;" our heaven, our happiness, our all. All is owing to
God as the first cause.

III. We shall, in the third place, shew, that this redemption is to
God as the last end ; " Thou wast slain, and hast redeemed us to
God by thy blood." He suffered, the just for the imjust, that he
might bring us TO God. His redeeming us to God may be viewed
in two ways. 1. As it relates to our happiness. 2. As it relates
to his honour.

1. To be redeemed to God, may be viewed as it relates to our
happiness, which lies in being brought to God : and, as we can
never be brought to God, unless we be redeemed to him, both by
price and by power ; so it is only by Christ that we are redeemed
to God, namely, by the price of his blood, and by the power of his
Spirit; '' I am the way," says Christ; "no man cometh unto the
Father, but by me." John xiv. 6. He hath redeemed us to God in
all respects.

1. He hath redeemed us to the knowledge of God ; for we have
"the light of the knowledge of the glory of God," only "in the face of
Jesus Christ." 2 Cor. iv. 6. We do not see God savingly till we see
the Eedeemer; "He that hath seen me hath seen the Father ;" John
xiv. 9. We have lost the view and knowledge of God by our fall;
and no guilty sinner can see God, to his satisfaction, but in the red
glass of the blood of Jesus, who hath redeemed us to God by his
blood ; that is, to the knowledge of God.

2. He has redeemed us to the favour of God, and to the peace
of God; for, he alone is our peace, "having made peace th-rnii-i-

128 KEDEMPTION BY CHRIST.

the blood of his cross," Col. i. 20. Eeconciliation is brought about
by the blood of his cross ; ''You that were sometime alienated and
enemies in your mind by wicked works, yet now hath he reconciled
in the body of his flesh, through death," verses 21, 22. Hence
God was in Christ reconciling the world to himself, and proclaim-
ing, " Thou art my beloved Son, in whom I am well-pleased."

8. He hath redeemed us to the image of God ; for, he gave him-
self for his church, ''That he might sanctify and cleanse it." Eph.
V. 26 ; and Titus ii. 14. " He gave himself for us, that he might
redeem us from all iniquity, and purify unto himself a peculiar
people, zealous of good works." That he might bring us to God,
and to conformity to his image, by bringing us back to the life of
God, to the love of God, and to the service of God. We are
by nature alienated from the life of God ; but he redeems from
death, to the life of God ; from enmity, to the love of God ; and
from slavery to sin and Satan, to the service of God. And thus,

4. He hath redeemed us to the enjoyment of God, and to fellow-
ship and communion with him, so as to have possession of him as
our God, according to the covenant sealed with the blood of Christ ;
" I will be thy God," and commimion with him as such. This
enjoyment of God, to which we are redeemed, hath three degrees,
inchoative, progressive, and consummative.

The first is initial or inchoative ; which is a communion of state
relative and real, the soul being related to Christ, and to God in
Christ, as a reconciled God and Father in Christ, and having really
the Spirit of Christ in us as a well of water, and a fountain of all
grace.

The second degree is progressive enjoyment; which lies in
getting, from time to time, more and more acquaintance with
Christ, and with God in him; more and more nearness and increase
of love and likeness to him : hence by him we are said to be
brought near to Godf; " Ye who sometimes were far off are made
nigh by the blood of Christ." Eph. ii. 13. By whom we are said
to " have access," verse 18. " Through him we both have access
by one Spirit unto the Father." Eph. iii. 13. In him we have
boldness and access with confidence by the faith of him. And
Heb. X. 19, we have "boldness to enter into the holiest by the
blood of Jesus." Hence also joy and peace in believing, and joy
unspeakable in this enjoyment of God through the blood of Christ ;
" "We also joy in God through our Lord Jesus Christ, by whom we
have now received the atonement." Rom. v. 11. And hence also
the joy of the Lord is some times our strength ; and we go from

EEDEMPTION BY CHRIST. 129

strengtli to strength, till we appear before tlie Lord in Zion. And
then comes, thirdly, the last degree of the enjoyment of God, that
we are redeemed by his own blood; that is, the consummative enjoy-
ment of him in heaven ; that enjoyment of him that is begmi in
the remission of sin, and the renovation of the nature, and is
carried on, in the continued communication of the fulness of the
Godhead, that is in Christ, unto us, is at last consummated in the
full and uninterrupted enjoyment of God in heaven ; where com-
munion with God is no more by faith, but vision ; no more by
hope, but fruition ; for, Now we see through a glass darkly, but
then face to face ; and shall be like him, for we shall see him as he
is ; and so shall we be ever with the Lord. To this enjoyment of
God also we are redeemed by his blood ; for, " The gift of God ia
eternal life through Jesus Christ our Lord." Eom, vi. 23. And
hence heaven is called the purchased possession, Eph. i. 14 ; and
the heavenly singers here make this the burden of their new song,
" Thou wast slain, and hast redeemed us to God by thy blood."

Thus are we redeemed to the knowledge of God, to the favour
of God, to the image of God, and to the enjoyment of God, com-
menced and advanced graciously here, and consummated
gloriously hereafter in his heavenly kingdom. Thus by the blood
of Christ we are redeemed to God, to the kingdom of God, in grace
and glory, and so to God as our chief good and last end, to have
the Lord Jehovah to be our everlasting light, and life, and happi-
ness, our exceeding great reward, our portion, our all in all.

2. His reedeeming us to God may be viewed, not only as it
relates thus to our happiness, but as it relates to his glory. He
hath redeemed us to God by his blood ; that is, redeemed us to the
glory of God, in all his glorious perfections, which are displayed
more gloriously here than any where else. Thus,

1. By his blood we are redeemed to the glory of God's wisdom.
0 here is the wisdom of God in a mystery, in bringing God and
man together in a God-man; in reconciling justice and mercy,
and making them kiss each other; and the blood of Christ the
cement for joining them together inseparably in our salva-
tion,

2. By this blood we are redeemed to the glory of God's power,
which was more displayed in supporting the human nature of
Christ, under an infinite load of wrath, than in supporting the
pillars of heaven and earth, or creating all things out of ndthmg.
The power of God is here employed, not only in destroying princi-
palities and powers, but here the power of his arm is employed in

9

130 EEDEMPTION BY CHEIST.

bearing the power of liis wratli; and, Who knows the power
thereof?

3. Bj his blood he has redeemed us to the glory of God's holi-
ness, and without prejudice to his holy law, that required perfect
obedience, while his eternal Son, in our room, yielded himself
obedient unto death, even the death of the cross.

4. By his blood we are redeemed to the glory of God's justice.
The eternal damnation of all the reprobate world will never
illustrate the glory of justice, so much as the blood of the Lamb,
" Whom God hath set forth to be a propitiation, through faith in
his blood, to declare his righteousness," Eom. iii. 25 ; or, to mani-
fest his justice in punishing sin, and then pardoning sin upon that
propitiation.

5. By his blood we are redeemed to God; that is, to the glory
of God's mercy and love. O the love of God that shines here !
Eom. V. 8. " God commendeth his love toward us, in that while
we ^■\ ere yet sinners, Christ died for us." O the glory of the
Father's love is great, in giving Christ for this end ! How does he
here proclaim that he delights in mercy ! And he is so forward to
shew mercy to a number of mankind- sinners, that, rather than
want an opportunity to shew mercy to them, he will make a way
through the heart's blood of his dear and well-beloved Son !

6. By his blood we are redeemed to the glory of God's truth
and faithfulness. The first promise to fallen man was a blessed
promise respecting us, yet a bloody promise respecting Christ,
that the seed of the woman should bruise the head of the serpent ;
yet the serpent should bruise his heel, or that Christ should have
his blood shed for our redemption. The church of God of old
was big with hopes of the accomplishment of this promise ; they
waited long for it. When Christ appeared, and humbled himself
to the death of the cross, then was the promise fulfilled : and as
this was the greatest instance and indication of the faithfulness of
God, that ever was given ; so this is an earnest and evidence, that
all the gospel-promises shall be accomplished. God hath fulfilled
his word, in giving Christ to the death ; then certainly he will
fulfil all the other promises of blessing and mercy in the new
covenant, which were ratified by his blood. God's truth in the
law-threatening of death, and his truth in the gospel promise of
life, were both sealed by his blood.

In a word, by his blood we are redeemed to God ; that is, re-
deemed in a way that brings glory to God in the highest. God
designed himself as the last end, his glory as the ultimate end of

EEDEMPTION BY CHEIST. 131

his redemption ; and now, by the blood of Christ, we are redeemed
to God's honour and glory, to God's pleasure and satisfaction, to
the joy and content of his heart. It is said of Christ, " The plea-
sure of the Lord shall prosper in his hand, " that in him he is well-
pleased, and his " soul delighteth." Isaiah xlii, 1. Why, then, by
his blood we are redeemed to God, in a way that is to the pleasure
and contentment, joy and delight, and satisfaction of God.

Thus the redemption we have by the blood of Christ, being of
God as the first cause, is to God as the last end. " Thou wast slain,
and hast redeemed us to God by thy blood."

IV. The fourth general head I proposed, was. To offer some
inferences for the application. And passing, at present, many in-
ferences relating to the means of our redemption, the death and
blood of Christ, which are afterwards to be set before us under the
sacramental elements, I confine myself to these inferences that re-
late especially to the great source, and to the great resource of this
redemption through Christ, the great spring, and the great issue
of it ; the great cause, and the great end of it.

Is it 'so then. That the redemption we have^ through the blood
of Christ, being of God as the first cause, is likewise to God as
the last end ? Hence,

1. See and admire the antiquity and perpetuity of oui redemp-
tion and religion in Christ. This wonderful transaction, in time,
is nothing else than a display of what from all eternity was of
God, and to all eternity will be to God. We are this day to com-
memorate God's ancient and endless love, whereof he hath made a
display in Christ the Eedeemer, that was slain, and has redeemed
us to God by his blood.

O Sirs, see the high source of our redemption ; it is of God,
from eternity, before the foundation of the world. There are four
things we read of relating to this redemption, that are said to be
before the world was.

( 1. ) We read of a choice that God made before the world;
" According as he hath chosen us in him before the foundation of
the world, that we should be holy." Eph. i. 4.

( 2. ) We read of a promise he made before the world ; ''In hope
of eternal life, which God, that cannot lie, promised before the
world began." Titus i. 2.

( 3. ) We read of grace given us in Christ before the world ;
" Who hath saved us, and called us with an holy calling, not ac-
cording to our works, but according to his own purpose and grace,
which was given us in Christ Jesus before the world began."
2 Tim. i. 9.

132 EEDEMPTION BY CHRIST.

( 4, ) We read of glory ordained for us before the world; "We
speak tlie wisdom of God in a mystery, even tlie hidden wisdom,
whicli God ordained before the world unto our glory." 1 Cor. ii. 7.
This whole redemption in Christ is an ancient business ; all was
of God before the world was : see John xvii. 6, 24.

See also here the last recourse of this redemption, or the great
ocean into which it runs ; as it is of God from eternity, so it is to
God through eternity. As the springs of water come from the
sea, and return to it ; so here, the whole of redemption is of God
and to him : hence, when the mystery of redemption shall be fin-
ished, it is said the kingdom shall be delivered up to God, even the
Father, that God may appear to be all in all, 1 Cor. xv. 24, 28. Not
that Christ will cease to be king ; nay, the Father, hath said to
him. Thy throne, 0 God, is for ever and ever ; but in respect of
the distinct administration of the kingdom which will be, (though
now we speak but as babes, ignorantly, of what will then appear
gloriously) it will then appear to be such as will shew that Christ,
though, as he is the Christ, was the great mean and ordinance of
God for our redemption ; yet God was the all in all of it, even the
great original, and the great end: "Thou wast slain, and hast
redeemed us to God."

2. Hence see the wonderful constitution of the person of Christ
the Eedeemer, who was slain, and has redeemed us to God. O
what a mysterious person is here ! Christ indeed is God ; essenti-
ally one God with the Father and the Spirit ; personally he is God
the Son; and as God he is the first cause and the last end equally
with the Father and the Holy Ghost : but as Christ, he is neither
God only, nor man only, but God-majst ; the person that stands
between God and man ; the middle person by whom we come to
God, and are redeemed to God. Christ, as God, says, " I and my
Father are one," even when he had said in the preceding verse. My
Father " is greater than all," John x. 29, 80 ; yet, " I and my
Father are one :" but again, Christ, as man says, " My Father is
greater than I," John xiv. 28. And though, as Mediator, he is the
Father's servant ; yet being, as Mediator, God as well as man, God-
man, his name is called Alpha and Omega, the beginning and the
end ; and the Father wills all the angels of God to worship him ;
and " all men should honour the Son, even as they honour the
Father. He that honoureth not the Son, honoureth not the Father
which hath sent him," John v. 23. And hence, here, in the text,
he is the subject of the new song, and the object of the worship,
and praise of the redeemed ; " Thou wast slain, and hast redeemed

EEDEMPTION BY CHRIST. 133

US to God by tliy blood." Our Redeemer, therefore, is tbe wonder-
ful Emmanuel, God-man, If he had not been man, he could not
have been slain, and redeemed us by his blood: if he had
not been God, he could not have redeemed us to God: our
redemption could not have been of God, as the first cause ; and to
God, as the last end, if it had not been through God, as the means ;
for all things that are of him, and to him, are also through him,
Rom. xi. 36. "Of him, and through him, and to him, are all
things."

3. Hence see the reason, why the man Christ Jesus ascribed all
the glory of his redeeming work unto God. He speaks of himself
as the Sent of God, more than thirty times in that one gospel
according to John. He speaks of his doing the work of 'him that
sent him, and seeking the glory of him that sent him. Part of his
prayer to the Father is. That the world may know that thou hast
sent me, and that " the world may believe that thon hast sent me."
John xvii. 8, 21. Saving faith looks to Christ as the Sent of God.
He speaks of his dying, and laying down his life, as a commandment
he received from his Father, and his having finished the work the
Father gave him to do. He speaks of God, as his God and Father,
whose will he came to accomplish ; " Lo, I come to do thy will, 0
God." Heb. x, 10. By the which will we are sanctified through the
oifering of the body of Jesus Christ once for all. By this will we
are redeemed ; it is by the will of God we are redeemed to God
by the blood of Christ. The whole work of redemption flows from
an act of God's will : and hence the covenant of grace and promise,
sealed with the blood of Christ, runs in so many of God's I wills ;
I WILL sprinkle you with clean water, etc. I will take away the
heart of stone ; I will be your God ; I will put my spirit within
you, Ezek. xxxvi. 25, — 30. q. d. It is my will, that such and
such a goodly number of mankind sinners be brought to me ; and,
by the blood of the Covenant, redeemed to me. Well, says Christ ;
" Thy will be done :" even when it came to the bloody part of the
bargain ; Not my will, but thine be done : and Amen, says faith,
in the day of power ; Thy will be done.

4. Hence see, that it is too narrow a view of redeeming work, to
see only that Christ was slain, to save and redeem us by his blood,
if, through the prospect of faith, we look not to the farthest end of
this redemption, namely, that he has redeemed us to God.
Your redemption signifies nothing, if it do not land you in God
and his glory ; in vain hath Christ suffered, the just for the unjust,
if it be not to bring you to God. Many presume they are

13-i EEDEMPTION BY CHE 1ST.

redeemed by tlie blood of Christ, and tliat Clirist died for tliem,
but bewray tlie narrowness and naughtiness of their faith, by not
considering from what, and to what Christ hath redeemed his
people, when he redeems by price and power ; he redeems from
Satan unto God : and so they are said to be brought '' from dark-
ness to light, and from the power of Satan unto God." Acts
sxvi. 18. They are redeemed from the world to God ; Gal. i. 4.
" Who gave himself for our sins, that he might deliver us from
this present evil world, according to the will of God, and our
Father." They are redeemed from men to God, Eev. xiv. 4.
" Eedeemed from among men, being the firstfruits unto God, and
to the Lamb :" hence they are not of the world, John xv. 19.
Though fhey be in the world, yet they are not of it, but rather
witnesses against an evil world; and therefore, the world hates
them, as it did Christ, John vii. 7. The redeemed of the Lord are
redeemed from a vain conversation to God, and to a conversation
in heaven, 1. Pet. i. 18, 19. "Not redeemed with corruptible
things, as silver and gold, from your vain conversation received by
tradition from your fathers ; but with the precious blood of Christ."
But, alas ! many speak of Christ as their Saviour and Eedeemer,
but yet walk as if they were redeemed to the devil, and redeemed
to sin, redeemed to the world, and to their lusts, and delivered to
work abomination, Jer. vii. 8, — 11. Or, as if they were redeemed
to themselves, to be their own lords ; Ye are not your own, says
the apostle, ''For ye are bought with a price; therefore glorify
God in your body, and in your spirit, which are God's." 1 Cor. vi.
20. They that are redeemed by the blood of Christ, are redeemed
to God, to walk humbly with God here, and to walk with him in
white hereafter, and so to shew forth his glory forever; "This
people have I formed for myself; they shall shew forth my praise."
Isaiah xliii. 21.

5. Hence see a test and proof of true religion, true conversion,
and a true work of God, namely, it is such as is of God, as the first
cause ; to God, as the last end ; and through Christ, as exhibited in
the gospel, and his death and blood, as the means. It is said in
scripture. Some return but not to the Most High ; they are
converted, but not to God ; and surely that religion never came
from God, that led not to God. * * *

Here also we may see a test and trial of all the graces and op-
erations of the Spirit, if they be true or false. — The knowledge of
Christ may here be tried : the knowledge of Christ would not save
you, did not the knowledge of him lead you to the knowledge of

REDEMPTION" BY CHRIST. 135

God ; tlie knowledge of CTirist does not terminate on Clirist him-
self, but is tlie Midsman and way to bring us to the knowledge of
the Father ; " I am the way, " says Christ ; " no man cometh
unto the Father, but by me." And, " he that hath seen me hath
seen the Father ; " John xiv. 6, 9. — True faith may be here tried :
for true faith in Christ, as it is of God, or of divine operation, so
it will not terminate on Christ himself, but upon God in and
through him ; for, by him we believe in God, 1 Peter i. 21; — Love
to Christ, if it be true love, and of God as its original, it will
terminate upon God as the ultimate end and object of it ; hence
the true knowledge of Christ is a knowledge " of the glory of God
in the face of Jesus Christ," 2 Cor. iv. 6. — True joy in the Lord
Jesus terminates in God ; hence we joy in God, through '' Jesus
Christ, by whom we have now received the atonement." —
Rom. V. 11,

Here is a test of all true experimental religion. True experience
leads a man to rest upon no internal feeling of Christ within
him : the true Spirit testifies of Christ in the word ; and, if Christ
be in you, by his Spirit, he will bring you out of yourself, and of
all confidence in the flesh, and out of all confidence in internal
feelings, and impulses, and impressions, and will land you in God
alone. True experience, like the true Christ, brings no man into
himself , no, by no means : he brings us to God ; and redeems us
to God.

6. Hence see the duty of all lost and undone sinners, that have
lost their way to God, and have lost the knowledge of God, the
favour of God, the image of God, and the enjoyment of God, viz.
to accept of a Redeemer that is come from God to give himself a
sacrifice, to satisfy divine justice, to redeem us to God by his
heart's blood. You are called to accept of a complete redemption
that God brings to you, in order to bring you to God ; to God,
your chief end ; to God, your chief happiness. Here the treasures
of God's grace are opened fully and freely to you that have noth-
ing ; only come, and welcome : you that are fools, come and get
the wisdom that is of God ; you that are guilty, come and get a
righteousness that is of God ; you that are unholy, come and get a
sanctification that is of God ; you that are unhappy and miserable,
come and get a redemption that is of God. Christ is made of
God to you all these things, which includes every thing else that
you need. Here the weak may get strength, the blind may get
sight, the diseased may get health, the dead may get life, the leper
may be cleansed, the Ethiopian may be beautified, the captive may

136 EEDEMPTION BY C HEIST.

be liberate, bankrupts may get tlieir debt paid ; only come to, and
accept of the Redeemer that is come from God to redeem yon to
God, and sent of God to bring yon to God. You cannot come to
God, because you are weak ; and you dare not come, because you
are worthless ; but, worthy is the Lamb that was slain : and, as
God sent him once to be a sacrifice to redeem you to God ; so he
has sent him now as usher to bring you to God, that you may
come to God by him as the way, by him as the guide and leader.
No matter how great, how atrocious your sins have been hitherto ;
though you had all the sins of Manasseh, Mary Magdalene, or
Saul the persecutor and blasphemer ; yea, all the sins of these
that were murderers of the Lord of glory ; he who hath redeemed
us to God by his blood, by his blood, that cleanses from all sin, he
has come here in his Father's name, who hath sent him clothed
with his vesture dipt in blood, that by him ye may " have redemp-
tion through his blood, the forgiveness of sins, according to the
riches of his grace." Eph. i. 7. O Sirs, do you know him, when you
hear of him ? for, faith, and acquaintance with him, come by hear-
ing. Do you know him in his bloody robes ? And is it not a
robe of grace, grace reigning through righteousness and blood to
eternal life ? "Will you accept of him who is thus come from God
to bring you to God ?

" But," say you, " will he accept of me who want faith and
repentance, and such conditions requisite to bring me to God ?"
Alas ! what is this ? Behold the malignity of a legal spirit, that
rises up against the gospel of the grace of God. What ! would
you have a faith or a repentance to be a Redeemer to you instead
of Christ, to redeem you to God ! Would you have faith to be a
Christ to redeem you, or repentance to be a Christ to bring you to
God ? Would you have a Christ within you in your heart, to the
disparagement of Christ without you, and revealed to you in the
word ? Alas ! this legal dream flows from the power of the first
temptation, Ye shall be as gods. God only is the first cause and
the last end of this whole business of redemption ; but ye would be
as gods, to be the first cause yourself; you would have something
wrought by you, or wrought in you to be the first cause of your
own salvation, that God may lose the glory of the work. But, O
proud sinner, come down from the height of your desired deity ;
you are yet desiring to be as God, but come down to God's foot,
and acknowledge him to be God, and be content that he only be
the first cause and the last end, and that Christ be the all in all of
your redemption to God. True faith cannot bring itself to God,

REDEMPTION BY CHEIST. lo7

but only •welcomes the Christ of God to bring it to God. Here, O
sinner, you have nothing to do, nothing to make ; God has made
all to your hand ; Christ is made of God to you redemption ; he
is made of God a Eedeemer by price, to redeem you to God ; and
a Eedeemer by power, to bring you to God. How love you this
bargain ? Do you accept of it ?

Oh, Sirs ! what shall I say ? Is there any soul here that would
not choose to be swallowed up forever in this ravishing mystery of
God? Christ the Eedeemer, is the brightness of the Father's
glory, by whose blood you are redeemed to God ; that is, both to
the God of glory, and to the glory of God : to the God of glory
that you may be glorified forever in him ; and to the glory of God,
that God may be glorified forever in you. 0 Sirs, this redemption
tlirough the blood of Christ, is a redemption of God, as the first
cause ; and a redemption to God, as the last end ; and therefore a
redemption to be valued, as made of God to you for your everlast-
ing happiness, and made of God to himself for his everlasting
honour : therefore, as ye would not trample on the blood of Christ,
and as you would regard your own everlasting happiness, which is
a great matter, and God's everlasting glory, which is infinitely
greater ; come, come to this blessed Eedeemer, and welcome a re-
demption made of God to redeem you to God, and to his highest
honour and greatest glory. And I will tell you good news, if
your heart welcome this Eedeemer in his bloody vesture, for this
reason, because he comes from God to bring you to God ; and wel-
come this redemption for this reason, because it is a redemption
made and ordained of God, to redeem you to God ; then you may
be assured that God the Father welcomes you into his everlasting
bosom, because his only begotten Son, which is in his bosom, is
accepted as God's Sent to you ; therefore, says Christ, with a
doubled Amen, a doubled assurance, John v. 24. " Yerily, verily,
I say unto you, he thath heareth my word, and believeth on him
that sent me, hath everlasting life, and shall not come into condem-
nation, but is passed from death unto life."

Thus I have been endeavouring to shew you concerning the
great stream of redemption, coloured red with the Eedeemer's
blood, whence it comes and whither it goes ; that as the Eedeemer
himself came from God, and is gone again to God his Father, so
this great red-flowing stream hath its rise from God as the fountain;
and its recourse to God, as the end. And if any here be so
enamoured with this method of salvation, that they would be glad
to have their souls, this moment, carried, by the strength of this

138 THE GEEAT RUIN,

stream of redeeming blood, in to God as their everlasting God and
glory, then their everlasting life is begun, and they begin to dwell
where God and Christ dwell. Where is that ? Why, God dwells
in Christ, and Christ dwells in God, John xiv. 11. " Believe me
that I am in the Father, and the Father in me." God is in Christ
reconciling the world to himself; and Christ is in God, and your
everlastino- life there with him, and in him. Col. iii. 3. "Your
life is hid with Christ, in God ;" and therefore you have ground to
expect communion with God in Christ, at his table of grace here
below, and at his table of glory above. Go, therefore, to his table,
O believing soul, singing and saying, Salvation to our God that
sits upon the throne, and to the Lamb. Let your song to God be
to him as the first cause and the last end of this great work of
redemption in Christ, who of God is made unto us complete re-
demption ; and let your song to the Lamb be the new song of the
redeemed here, " Thou wast slain, and hast eedeemed us to
God by thy blood."

SERM:oisr VI.

The Great Ruin and tlie Great Relief,

OR, HELP FROM HEAVEN TO S E L F - D E S T R O Y E R S

ON EARTH.

(SUBSTANCE OF TWO FAST-DAY SERMONS.)

" 0 Israel, thou hast destroyed thyself ; hut in me is thine helpV

HosEA xiii. 9.

However uneasy it is for men to hear of their sin and danger,
from the word of God, yet it is necessary they hear of both, as long
as sin may be repented of, and danger may be prevented. Here in
this chapter, the children of Israel are,

1. Keproved and threatened for their idolatry, notwithstanding
the provision that God made to prevent their falling into it, verses

1,-4.

2. They are reproved and threatened for their wantonness, pride,
and luxury, and other abuses of their wealth and prosperity, verses
5, — 8. And though the wrath that is threatened as a-coming upon

AND THE GEEAT RELIEF. 139

them, for these and other sins, is very terrible, yet, in the midst of
wrath, he remembers mercy ; and therefore, in the midst of words
of wrath, he forgets not to intermix words of mercy ; '' O Israel,
thou hast destroyed thyself; but in me is thine help."

There are two springs of gospel-repentance ; one is, a true sense
of sin ; and another, the apprehension of the mercy of God iu
Christ : both these we are led to in these words. That we may
have a true sense of sin, we are here taught how we have destroyed
ourselves by it : that we may have an apprehension of mercy in
Christ, we are taught, that in him is our help.

In these words we may observe two things.

1. The persons or people to whom God speaks, and how he
speaks to them, ''0 Israel." It is with affectionate concern that God
deals with sinners for their conviction and conversion.

2. The thing he speaks to them, ''Thou hast destroyed thyself;
but in me is thine help." Here is,

( 1. ) The spring of their euin", it is of themselves ; 0 Israel,
THOU hast destroyed thyself? or, it hath destroyed thee, 0 Israel !
that is, thy sin and folly, thy own wickedness hath destroyed thee.
Wilful sinners are self-destroyers. Obstinate impenitence is the
grossest self-murder ; thy blood is upon thine own head.

( 2. ) The spring of their relief. But in me is thy help. Here
is a plank thrown out after shipwreck. — There is help even for
self-destroyers in me the Saviour and Salvation.

The words may be read, O Israel, thou hast destroyed thyself;
FOR in me is thine help : q. d. Say not, that I, who thus threaten
wrath against thee, have destroyed thee ; thy sin hath done it. It
is the rebel that destroys himself, though he fall by the sword of his
provoked sovereign. Thou art the cause and author of thy own ruin;
For " in me is thine help." I was always able and ready to help
thee, and would have certainly saved thee, but thy sins and wick-
edness carried thee to other helps, which were but lies and vain
confidences. I would have helped thee, and healed thee, but thou
wouldest not. Thus it is a proof of their destroying themselves.
Thou art thy own destroyer ; for I am thy helper, that have been
offering thee my help, which thou hast put away from thee, and so
destroyed thyself by refusing my help, and rebelling against ME
thy help. In God alone, and not in us, is our help ; and therefore,
in ourselves alone, and not in God is the cause of our ruin. In our
reading, but "in me is thine help," it seems not to run argumenta-
tively, but adversatively, as the opposite of the former clause of
the verse : yet it hath the same import with the other reading, and

140 THE GREAT RUIN,

magnifies not only the power of God, that can help, when things
are at the worst, and help these that cannot help themselves ; but
also the mercy and grace of God, that will help these, that have
destroyed themselves, and have no will to be helped, but have long-
refused his help. And, indeed, our case were miserable for ever,
if God were not better to us than we are to ourselves.

From the words there are these six general observations we may
make.

1. That as sin is a ruining thing, so it brings ruin not only upon
persons, but upon nations and churches that are guilty ; "0 Israel,
thou hast DESTROYED thyself."

2. God's dealing with men for their conviction is very home and
close ; '' 0 Israel, thou hast destroyed thyself;" and as God, when
he makes conviction particular, and persons make close application,
thou man, thou woman hath done so and so, and destroyed thyself
by thy sin ; so he wills nations, and churches, and cities to be con-
vinced and humbled for their particular sin and guilt ; " 0 Israel,
thou hast destroyed thyself."

3. God's method of grace toward self-destroying sinners, having
once discovered their sin, is next to reveal his thoughts of love :
his words are a proper fence against two ruining extremes, pre-
sumption and despair. To prevent presumptions, he says, "0
Israel, thou hast destroyed thyself;" to prevent despair, he adds,
" But in me is thine help." With the same breath he tells us of
the ruin and of the remedy ; and, with the same hand, reaches the
blow and the blessing ; or, gives the wound and the cure.

4. Such is the unspeakable mercy of God, that he hath more
pity and kindness for us than we have for ourselves. Our unnat-
ural cruelty to ourselves is as the soil to set forth the riches of
God's mercy : When no eye pitieth thee ; no, not thine own eyes,
" I said unto thee, when thou wast in thy blood. Live ;" Ezek. xvi.
5, 6. When thou wast in thy blood, wallowing in thy own blood,
and hadst brought thy blood upon thy own head, then I pitied thee.
Men usually say, if a man will be wilful, let him be so, but God
says, I will pity him.

5. Nothing ruins sinners so much as their slighting the mercy of
God, their opposing his offer, and refusing his help. As God
offers his help, which he hath laid upon One that is mighty,
insomuch, that the cause of our destruction is not in God, but in
ourselves ; so the chief thing, by which we ruin and destroy our-
selves, is our refusing God's help, rejecting his Christ, in seeking
help and happiness elsewhere than in him ; "0 Israel, thou hast

AND THE GREAT RELIEF. 141

destroyed thyself; but in me is thine help." And thou hast
rejected me, and run away to creature-helps, and creature-supports,
and creature-comforts, and forsaken me the fountain of living
waters.

6. The sixth observation we make from the words, is, what we
shall speak to, and it is this ; That as man's ruin and destruction
is only of himself, and his own sin ; so his relief and deliverance is
only owing to God, and his sovereign grace and mercy. — 0 Israel,
thou hast destroyed thyself ; but in me is thine help.

This text and doctrine is a tree which hath two branches. I
shall endeavour therefore. First, To consider the former branch,
viz. That man's ruin and destruction is only of himself, and his
own sinfulness ; and what fruit may be gathered from this branch
of truth for our use and improvement suitable to the design of the
day. Secondly, I shall go on to the other branch of the text and
doctrine, namely. That our relief and deliverance is owing only to
God, and his sovereign mercy ; and consider what fruitful lessons
may be gathered thence for our use and improvement thereof.

First then, That man's ruin and destruction is only of himself,
and his own sinfulness. This is plain from scripture ; Jer. ii. 19,
'' Hast thou not procured this unto thyself, in that thou hast for
saken the Lord thy God, when he led thee by the way ?" " Thine
own wickedness shall correct thee, and thy backslidings shall
reprove thee : know therefore and see that it is an evil thing and
bitter, that thou hast forsaken the Lord thy God, and that my fear
is not in thee, saith the Lord God of hosts." Ezek. xxxiii. 11.
" Say unto them, As I live, saith the Lord God, I have no pleasure
in the death of the wicked ; but that the wicked turn from his way
and live : turn ye, turn ye, from your evil ways ; for why will ye
die, 0 house of Israel?" Again, Matt, xxiii. 37, 38. O Jerusalem,
Jerusalem, thou that killest the prophets, and stonest them which
are sent unto thee, how often would I have gathered thy children
together, even as a hen gathereth her chickens under her wings,
and ye would not ! Behold your house is left unto you desolate."
For further clearing of this, I offer these following proposi-
tions.

The first proposition is. That sin is a Idlling and destroying
thing. Death and destruction come in by this door ; " The wages
of sin is death ;" Eom. vi. 23. " By one man sin entered into the
world, and death by sin ; and so death passed upon all men, for
that all have sinned :" Eom. v. 12. It wounded and slew our first
parents in paradise : it destroyed them, first, as to the peace of

142 THE GEEAT RUIN,

their conscience : for it made them hide themselves " from the
presence of the Lord God amongst the trees of the garden." Gen.
iii. 8. It destroyed them, next, as to the state of their souls ; for
it made them both legally dead, under the law-sentence, and so
liable to eternal death ; and spiritually dead, under the power of
sin, Eph. ii. 1, according to that threatening. Genesis ii. 17 ; " In
the day that thou eatest thereof, thou shalt surely die." And lastly it
destroyed them as to the life of their body : for presently became
mortal, subject to all outward miseries, which are a temporal death,
and to the dissolution of soul and body, which is natural death :
and, at last, dropped their body into the dust, according to that.
Gen. iii. 19; "Dust thou art, and unto dust shalt thou return."
As their sin destroyed themselves, so it did their posterity ; and
their sinning posterity destroy themselves by their own sin. Thus
every particular sinner is a self-destroyer. — The slothful man is
said to be his own murderer ; Proverbs xxi. 25. " The desire of

the faithful killeth him." The adulterer is his own murderer ;

Prov. vi. 82. " "Whoso committeth adultery with a woman lacketh
understanding : he that doeth it destroyeth his own soul." — The
drunkard is his own murderer ; Prov. xxiii. 29, 80. Who hath
woe ? who hath sorrow ? who hath contentions ? who hath bab-
bling? who hath wounds without cause? who hath redness of
eyes ? They that tarry long at the wine ; they that go to seek
mixed wine." How sweetly soever it go down, at last, " It biteth
like a serpent, and stingeth like an adder." — The extortioner is his
own murderer : he heaps up treasures of vengeance for himself,
James v. 8, 4. — The voluptuous, the wanton debauchee is his own
murderer ; James v. 5. " Ye have lived in pleasure on the earth,
and been wanton ;" then it follows, " Ye have nourished your
hearts, as in a day of slaughter." They that make provision for
the flesh, to fulfil the lusts thereof, they but nourish themselves for
the day of slaughter. — The false prophet and the false teacher
murders his own soul, as well as the souls of others. Hence such
are said to bring upon themselves swift destruction ; many follow-
ing their pernicious ways ; their judgment, now of a long time,
lingereth not, and their damnation slumbereth not, 2 Pet. ii. 1, 2,
8. In a word, all impenitent sinners are said to treasure up wi'ath
to themselves "against the day of wrath and revelation of the

righteous judgment of God." Eom. ii. 5. All this says, that

sin is a killing thing, and sinners are self-murderers and self-
destroyers : and it cannot be otherwise, because sin is a transgres-
sion of the law, and the transgressors of the law are liable to

AND THE GEEAT BELIEF. 143

temporal judgments here, and eternal hereafter ; " Sin, wlien it is
finished, bringeth forth death," James i. 15.

The second proposition is. That as sin is a hurtful and destruc-
tive thing, so the destruction it makes is very extensive. Sin
destroys and abuses every thing ; it makes an universal abuse ; no
wonder, for it is an abusing of God ; and if it could, would de-
stroy him : therefore we call it Deicide. It would pull God out
of his throne ; it abuses his authority, interposed in his law ; it
abuses his justice, as if he would not punish ; and abuses his
power, as if he could not : it is an abuse of his wisdom, as if his
law were not right and reasonable ; an abuse of his knowledge and
omniscience, as if he did not see and observe : it is an abuse of
his long-suffering, patience, and forbearance ; an abuse of his spar-
ing mercy and kindness : and when it abuses God, the chief good,
it must abuse every thing. It is an abuse of his threatenings, as
if they were not to l^e feared ; and an abuse of his promises, as if
they were not to be regarded : it is an abuse of his holiness ; a
direct contrariety to his nature and will : it is an attempt upon his
being ; " The fool hath said in his heart, there is no God :" he
wishes there were none. — Sin is an abuse of Cheist ; it is a refus-
ing and rejecting of him; an abuse of his person, natures, and
offices : it is an abuse of his death, his blood, his righteousness : a
neglecting of the great Saviour, and the great salvation. — Sin is
an abuse of the Spieit : it is a resisting of the Spirit ; a quenching
of the Spirit ; a vexing of the Spirit ; a doing despite unto the
Spirit of God. It is such an universal abuse of GOD, Fathee, Son,
and Holy Ghost, that, no wonder, they that see sin with the
Psalmist, cry out with him, saying, " Against thee, thee only, have
I sinned, and done this evil in thy sight," etc. Psalm li. 4.

When sin thus abuses the God of heaven, no wonder, that it
abuse man upon earth. Your sin, man, woman, is an abuse of
your rational soul, which is capable of glorious enjoyment in
heaven : but by sin it grovels on earth among the dust, wallows in
a filthy kennel. Sin is an abuse of the body, which should be the
temple of the Holy Ghost, it becomes thereby the temple of the
devil. — Sin destroys the very body : it is an abuse and destruction
of time, that precious time that should be spent in preparing for
eternity. It is an abuse and destruction of health and strength ;
God lends you health and strength, and you employ them against
God ; yea, strangers, as the prophet says, Hosea vii. 9, or strange
gods have devoured their strength : it may be, strange women,
strange lusts, strange lovers, devour your strength. — Sin is an

144 THE GREAT EUIN,

abuse and destruction of wealtli, riclies, and worldly prosperity.
God, as it were, hires the wealthy to be dutiful to him ; but Jeshu-
run-like, they kick against him, when they wax fat ; Deut. xxsii.
15. Jer. V. 7, 9. " "When I had fed them to the full, they then
committed adultery, and assembled themselves by troops in the
harlots' houses." etc. "Shall I not visit for these things? saith the
Lord: and shall not my soul be avenged on such a nation as this?"
Thus it was an aggravation of Israel's sin ; they gave all to Baal,
all to their lusts: " She did not know that I gave her corn, and wine,
and oil, and multiplied her silver and gold, which they prepared
for Baal," Hosea ii. 8. Some give all the silver and gold that Grod
hath given them, yea, more than they can well spare, to their pro-
fane diversions, idle, vain, and wanton amusements, lewd and
wicked practices. Again, sin is an abuse of warnings, afflictions,
judgments. It is an abuse of light and knowledge : it is a cross-
ing of the light of nature and of scripture both. Men cannot sin
at so cheap a rate, as in the days of popish darkness, when the
scriptures were locked up in an unknown tongue ; If I had not come
and spoken to them, they had not had sin ; but now, they have no
cloak for their sin. — In a word, sin is an abuse of the word, the
preached word, the written word: it makes men wrest the scriptures
to their own destruction; to impugn the necessity of divine revela-
tion, and turn Deists, Arians, Atheists, and incarnate devils. It is
an abuse and destruction of wit, reason, talents, sermons, Sabbaths,
and every thing.

The third proposition is. That this certain and universal destruc-
tion that sin works, is gradual. — Sin destroys them like a consump-
tion by degrees ; though it brings sudden and surprising destruction
at last, 1 Thess. v. 3. yet it brings the heaviest destruction by
several steps ; " He, that being often reproved hardeneth his neck,
shaU suddenly be destroyed, and that without remedy." Prov.
xxix. 1. We use to say. Nemo repente Jit turpissimus ; " None in-
stantly become most flagitious :" men come not to the utmost of
vileness, but by degrees. James 1. 15 ; " When lust hath con-
ceived, it bringeth forth sin : and sin, when it is fini ed, bringeth
forth death." In nature corrupted, there remains so sparkles of
divine light, some bridles to restrain black and bloody, foul and
abominable sins, viz. fear and shame, the spies of the natural con-
science ; these must be abated by little and little, before a man grow
impudent in sin, declaring it as Sodom. The person that hath got
some Christian education, he first, perhaps grows out of conceit
with religious duties, and neglects to perform them ; then he begins

AND THE GREAT RELIEF, 145

to wish there were no precept or injunction to such duties : next, he
falls a questioning, whether there be such a heaven or hell, as
preachers hold out to him? Then he begins to pick up all the argu-
ments that can make for Heathenism, and against Christianity, or
divine revelation: then he hearkens to nothing that will make
against him, and chooses to deal with them that are too weak for him ;
for he hates the light, and is afraid of it: after this, he takes loose
reins, and joins himself with the companies that practice wicked-
ness, and agrees with him in his folly : and then, finally, he laughs
and scorns at all the ministers of the word ; and now he is come to
his AvM, his height in wickedness. Now, he follows his lusts with
greediness, resolving, if he shall be damned, he shall be damned for
something : like these, Jerem. xviii. 12, saying, "There, is no hope:
but we will walk after our own devices, and we will every one do
the imagination of his evil heart."

Thus there are several steps of Satan's ladder. The man comes
first to walk in the counsel of the ungodly ; then he stands in the
way of sinners ; and lastly, he sitteth in the seat of the scornful,
Psalm i. 1. Satan leads men up the steps of his ladder, till they
fall down and break their neck. After temptation is offered, first
comes approbation in the understanding ; after that, consent in the
will ; after that, comes practice in the afiection ; after that, custom
in the repeated act ; then follows, delight in that sinful way ; after
this, comes the defence of it, with all the rhetoric hell can invent ;
after that, comes boldness in sinning ; and, last of all comes scorn-
ing, and a drawing "iniquity with cords of vanity," Isaiah v. 18 ;
boasting in wickedness, and glorying in their shame.

Satan acts first like a creeping serpent, and then like a flying
dragon. His first request seems mannerly and modest, as Semira-
mis desired of Ninus to reign but one day, and that day to do what
she pleased ; and in that day she cut off his head. Sin deceives
men till they be hardened through its deceitfulness. It appears, at
first but little in the fountain, in the heart and thought ; then it
bubbles out into a stream in evil words ; then it increases into a
river in evil actions ; next, it swells into a torrent, and overflows
all in a long custom, till it drown men in perdition, and thus it
gradually destroys them.

The fourth preposition is. That this destroying evil is of our-
selves, and our own obstinate will. Men are apt to charge God
foolishly, as if he were the author of their sin and ruin, though yet
he solemnly clears himself from having the lest hand in it, Ezek.
xxxiii. 11. As I live, saith the Lord God, I have no pleasure in

10

146 THE GKEAT RUIN,

the deatli of tlie wicked ; but tliat tlie wicked turn from his way
and live : turn ye, turn ye from your evil ways ; for why will ye
die, 0 house of Israel ?" 2 Peter iii, 9. He is " not willing that
any should perish, but that all should come to repentance." When
God's fury breaks forth like fire against impenitent sinners, it is
their own hand that kindles it ; " Ye have kindled a fire in mine
anger, which shall burn for ever." Jer. xvii. 4, It was the cry
of Sodom's sins, that brought down the Almighty in flames of fire
upon them. God doth not destroy the sinner, till the sinner hath
wearied God out of all patience, as it were : and hence he says, Jer.
XV. 6 ; ''I am weary with repenting ;" " thou hast forsaken me,
saith the Lord, thou art gone backward ; therefore will I stretch out
my hand against thee, and destroy thee ; I am weary with repent-
ing." God bears with sinners, till he can bear no longer ; " The
Lord could no longer bear ;" why ? " because of the evil of your
doings, and because of the abominations which ye have committed ;
therefore is your land a desolation, and an astonishment, and a
curse, without an inhabitant, as at this day," Jer. xliv. 22.

And as our destruction is not of God, far less is our sin ; it is
wholly of ourselves, James i. 13, 14. "Let no man say, when he
is tempted, I am tempted of God : for God cannot be tempted with
evil, neither tempteth he any man: But every man is tempted,
when he is drawn away of his own lust, and enticed." "When men
break out into lying, stealing, killing, swearing, licentiousness, and
the like, it proceeds from the lusts that war in their members,
James iv. 1 ; and from the motions of sin that work there, Rom.
vii. 5: it proceeds from the corrupt fountain of the heart. Matt.
XV. 18, 19. Christ says, "Out of the heart proceed evil thoughts,
murders, adulteries, fornications, thefts, false witness, blasphemies."
Thus Isa. lix. 7 ; "Their feet run to evil :" why? whence is that?
It follows, "their thoughts are thoughts of iniquity;" and hence, as it
is said, verse 6. "Their works are works of iniquity."

It was said of the old world what may be said of this, God saw
that the wickedness of man was great on the earth : Why ? whence
was this ? " Every imagination of the thoughts of his heart was
only evil continually," Gen. vi. 5. There were evil motions con-
tinually working in their minds ; and hence they became so mon-
strously wicked.

Man's sin is of himself, by reason of inbred corruption, which
gives matter, life^ and being to every sin ; insomuch, that were it
not for this, neither the ill customs of the world, nor yet the tempta-
tions of Satan could fasten upon us. Hence you see our Lord Jesus,

AND THE GREAT RELIEF. 147

tliougli he lived and conversed in the woiid with all sorts of people,
yet no allurements thereof could provoke him to sin. Satan also,
in vain attacked him with all his temptations, but he had not tinder
in him to give fire to these matches ; according as he saith himself,
" The prince of this world cometh, and hath nothing in me," John
xiv. 30. He hath no corrupt matter to work upon : he may shoot
his darts, but they return to his own hurt. "Were it not then for
the corruption of our sinful natui'e, neither the devil nor the world
could draw us to sin : and Satan knows this well enough ; hence
he suits his temptations to our natural inclinations.

Now as man's sin is of himself, and his ruin of himself, so espe-
cially it is of his obstinate will ; John v. 40. " Ye will not come
to me, that ye might have life," says Christ. Nothing from with-
out or within, is so much the cause of man's ruin as the will. As
for the body, it is but a lump of dust, that cannot act without the
will ; the eye cannot look ; the feet cannot walk ; the tongue can-
not speak without the consent of the will : and as for the other
faculties of the soul, all of them are influenced according to the
motion of the will. — I find the ignorance of the mind, attributed
to the obstinacy of the will, 2 Pet. iii. 5. " This they willingly are
ignorant of, that by the word of God the heavens were of old."
Men hate the light, and will not come to it, lest their deeds be
reproved; "Light is come into the world, but men love dark-
ness rather than light." — Again, the affections are under the com-
mand of the will ; fear, love, joy, delight, desire are, as it were,
lackies unto this commanding faculty. — The memory is regulated
by the will ; it remembers only these things best, that the will is
most delighted with ; and what the will doth not affect, the memory

doth not retain, All the thoughts are under the power of the

will ; all the imaginations of the soul fix themselves on this or the
other object, as the will is delighted therewith or not. — Thus,
nothing without or within is the cause of man's ruin and destruc-
tion so much, as the will. — It is the mil tbat rejects the word of
God ; Proverbs i. 30, 31 : " They would none of my counsel :
they despised all my reproof. Therefore they shall eat of the fruit
of their own way." It is said. Pro v. xi. 5, " The wicked shall fall
by his own wickedness." Psalm Ixxxi. 11, " My people would not
hearken to my voice ; and Israel would none of me." Matt, xxiii.
37 : I would have gathered you, but "ye would not." Isa. xxx.
15 ; " For thus saith the Lord God, the Holy One of Israel ; In
returning and rest shall ye be saved ; in quietness and in confi-
dence shall be your strength: and ye would not." Jer. vi. 16, 17.

148 THE GREAT RUIN,

''■ Thus saitli tlie Lord, Stand ye in tlie ways and see, and ask for
the old paths, where is the good way, and walk therein, and ye
shall find rest for your souls ; but they said. We will not walk
therein. Also I set watchmen over you, saying, Hearken to the
sound of the trumpet : but they said, We will not hearken." So
perverse is the will, and so bent are men upon eternal ruin, that
they will do more to escape temporal than eternal danger ; more to
escape a temporal than eternal fire ; yea, they will do more to be
damned, than to be saved ; and choose to do anything, rather than
come to Christ the Saviour ; and here is the chief ruining sin, a
wilful rejecting the mercy of God, the Christ of God. Hence men
are said to love death; "All they that hate me love death,"
Prov. viii. 36. — Hence the question, " Why will ye die ?" Ezekiel
xviii. 31.

Men's unwillingness to come to Christ for salvation appears by
these two things among many others.

1. They are naturally unwilling to come to the outward means
of grace ; " Thou hatest instruction, and casteth my words behind
thee," Psalm 1. 17. This hatred of the outward means, saying in
effect to the Almighty, '' Depart from us ; for we desire not the
knowledge of thy ways," Job xxi. 14 ; and refusing with the pro-
digal, to return to our Father, till compelled ; this natural hatred,
I say, even of the outward means, is evident from the choice they
make of outward things ; for example, man, tell me, what place do
you choose ? Is it not natural to you that are ungodly to choose
to be in any place, rather than where the gospel is powerfully dis-
pensed ; you choose the tavern, rather than the temple ; the place
of vanity and foolery, rather than the place of ordinances and divine
worship, unless it be, when you come to hear a sermon for your diver-
sion; and so for feeding some lust or other, not for food and edification
to your soul. — Tell me also, what family do you choose ? Such as
have the disposing of themselves had rather be in a family, where
there is nothing but profaneness and wantonness, than in such where
the fear of God is taught, and where God is duly worshipped,
morning and evening. — Again, what service do you choose ? Some
had rather undergo any drudgery, than be employed in spiritual
worship. "Nay, you may take the carnal man," says one, "and tie
him to a stake, and kill him with praying and preaching." — What
delight do you choose ? Are they not rather any vain, carnal
delights, than in divine and spiritual things ? — What books do you
choose? Would you not, many times, rather read any wild
romance, than sit down and search the scriptures ? Any book

AND THE GREAT RELIEF. 149

rather tlian the Book of God. — And, in a word, what company do
you choose ? Is it not any carnal company, rather than the com-
pany of the godly ? Any diverting or debauched company,
rather than spiritual and edifying company ? He that is upright
in the way, is an abomination to the wicked. Any conversation,
or communication is chosen, rather than such as is instructive
in religion. If any would attempt this in some companies, they
would but expose themselves to be flouted at as unpolite and unfash-
ionable, in this profane age. — If conscience answer to these, and
the like questions, it will bear witness to this truth, that men are
naturally unwilling to submit to the outward means of grace,

2. It appears from this, that when men are imder the means,
they are unwilling to be wrought upon by these means ; both
unwilling to be enlightened, and unwilling to be drawn.

( 1. ) They are unwilling to be enlightened, and hate the light,
John iii. 20. Thus doth the present generation hate the light, of a
testimony for truth, and against their defections, as Amaziah, the
priest of Bethel, hated the plainness of Amos, saying, " The land is
not able to bear all his words," Amos vii. 10.

This unwillingness to be enlightened is plain,

1. Because they shut their eyes, against the light, and will think
well of themselves, whatever wickedness be charged upon them,
or whatever sin be shewed them.

2. If they cannot keep out the light; yet they let it in by halves,
using all arts to diminish their guilt, to lessen their sin, that so
they may have the more favourable opinion of themselves ; they
will put the blame u.pon some other, if it be possible, as Adam
upon Eve, and she upon the serpent.

3. If the light hath so far entered, that the man sees himself a
miserable creature, then he does what he can to deliver himself
from the power of conviction, and the sense, of sin : nay, if he get
his corrupt will, it shall neither stay so long with him, nor work
so powerfully on him, as to oblige him to come to Christ.

4. When conviction hath so far prevailed with him, as that he
hath some thoughts of coming to Christ, yet then he delays, and
puts it off, through the power of remaining aversion and enmity ;
it is not yet time ; and thus some delay to their eternal ruin.

5. If light come yet a further step, to make him judge he is ia
danger of perishing for ever, if he come not to Christ presently ;
yet, if God suffer his present fear to abate, then his resolution
abates also, and he returns to his folly.

6. If his fear return more strongly upon him, so that he hath no

150 THE GREAT RUIN,

rest nor quiet, yet how unwilling is lie to come to Clirist wholly ?
If he get not a farther touch of divine power, he remains but half
willing. He would have Christ for his Saviour to deliver him
from hell, not for his Lord to reign over him, and deliver him

from sin. Thus men are unwilling to be enlightened, and

averse from letting in all the light.

( 2. ) Though enlightened, yet they may be unwilling to be drawn
to Christ : and hence resist many strokes and common motions of
God's Spirit. Thus a man may have much, and long experience
of the bitterness of sin ; and yet be unwilling to come to Christ,
and be saved from it. — He may not only know that sin hath done
him much mischief, but that it will do him much more ; and yet
be unwilling to come to Christ. — He may have in his eye the
precious promise of glorious things to be obtained in a way of
coming to Christ, and have some comfortable feeling of these
things, even a taste of the powers of the world to come, and receive
the word with joy; and yet be unwilling to come to Christ, —
Further, God may set before him the dreadful threatenings of
eternal death and wrath, yea, and he may have some foretaste of
the wrath to come, like Cain and Judas ; and yet, if God leave him
there, he remains unwilling to come to Christ, and perishes for-
ever.

People may be converted to some general regard for religion,
and yet be heart-enemies to the power of godliness, having a
direct enmity against religion, in the height and depth, and length,
and breadth of it. — Enemies to the height of it, or to a high profession,
especially in a time wherein it may be dangerous to confess Christ
openly before the world. They reckon this were but to expose them-
selves.— Enemies to the depth of religion, and to the mystery
thereof: they are not for wading into the depth of it, but only for
stepping about the skirt, the hem, the outside of it. — Enemies to
the length of it. The hypocrite will not always call upon God.
What ! to be always watching, constantly praying ; this is intoler-
able.— Enemies to the breadth of it, as it extends to their
thoughts, words, and actions, to all times, places, and companies :

this is intolerable also. Thus men discover their hatred of

religion, who yet have no will to be thought irreligious ; and so
men wilfully destroy themselves.

I proposed to apply or gather some fruits from this branch of
the text. Many lessons may be hence learned : I shall therefore,
from what I have said, deduce a few things for information, and
humiliation.

AND THE GEEAT RELIEF. 151

1. For information. Hence we may learn the following six
particulars.

1. What a forlorn condition the fall of Adam hath brought us
into ! We have run away from Grod, and wiU not be called back to
him. Men are become so mad and distracted, as to choose death,
and to be in love with sin, our mortal enemy ; This is the condem-
nation, that light is come into the world, and men love darkness.
None are greater enemies to sinners than themselves; they are
their own murderers, butchers, and executioners. They will be
away to the devil, to their sins, to their lusts ; their own feet carry
them to hell ; the Bible calls them dogs and swine, because they
run as dogs to the vomit, and as swine to the puddle.

2. Hence see, that it no easy matter to convert a sinner. True
converts had good reason to give God the glory of their conver-
sion; for, He that hath wrought them to the self-same thing is God,
No thanks to free-will. Man had once free-will to good and evil
both, in a state of innocence ; but now, in his corrupt state, he hath
no free-will but to evil. He hath a heart full of enmity against
God, and against all the means of his own salvation.

3. Hence learn, whom sinners have to blame for their ruin, and
how vain their shifts and excuses for their sin are, since it is such
a dangerous and destructive thing. Call no sin little, when the
wages of the least sin is death and destruction. You may put
what name you will upon sin, and call drunkeness, good fellow-
ship ; and pride, gallantry ; and covetousness, good husbandry, or
frugality ; but so many sins, so many wounds you give your poor
soul. What pleasure or profit can be in that which will be bitter.
ness in the end ; that is honey in the mouth and poison in the
belly?

4. Hence see how inexcusable sinners are, when God arises to
judgment. Since they wilfully destroy themselves, every mouth
shall be stopped, God offers them salvation ; they will not have
it. God will be just when he judges ; for sinners reap the wages
of their own works ; and the sinner's conscience will eternally tor-
ment him. If now they are their own murderers, is it a wonder
they shall afterwards be their own tormentors ? Though now they
do their best to lull conscience asleep ; yet it will waken upon them*
and charge them for ever with their own ruin. This will be a
never-dying worm in their breast. How much are they to be
pitied, when, instead of pitying themselves, they are putting hands
to themselves, by their own desperate wickedness,

5. See how little reason sinners have to be jocund and merry, in

]52 THEGREATRUIN,

a course of sin. Do you see the wicked mockers of God and
religion, how they are dancing towards the chambers of death ?
Alas! does self-murder deserve a song of triumph? Prov. 18, 19.
As a mad man who casteth fire-brands, arrows and death ; so is the
man that deceiveth his neighbour, and saith. Am not I in sport ?
Ah ! what mad men are these that are deceiving and destroying
themselves, and saying, Am not I in sport? It is a strange
counsel that Solomon, after the sad experience he had of his own
folly, gave to the young man, Eccl. xi. 9; " Eejoice, 0 young man,
in thy youth ; and let thy heart cheer thee in the days of thy
youth, and walk in the ways of thine heart, and in the sight of
thine eyes : but know thou, that for all these things God will bring
thee into judgment," Here is a comedy in the first part of the
verse ; but a tragedy in the last part of it. When iniquity hath
played her part, vengeance leaps upon the stage ; " Eejoice, 0
young man !" Why ? this is a brave allowance. Well, but re-
member the judgment to come ; q. d, take thy pleasure, but consider
thy doom ; sin on if thou darest. The comedy is short, but the
tragedy is long. Put the rejoice and the remember together, and
choose whether you will rejoice or remember ? Whether you will
take your short heaven now, or your long hell hereafter?
Whether you will choose the pleasures of sin now which cannot
look death and judgment in the face without being damped ; or the
pleasures of religion, with all the tribulation that may attend it :
that can look upon death and judgment with joy ? Ah ! poor
pleasures! that cannot stand a serious thought of death and
judgment, Eemember, that for all these things ; why ? the Judge
sets down all upon the table of remembrance; item, for your
drunkeness ; item, for your licentiousnes ; item, for swearing ;
item, for Sabbath-breaking ; item, for mocking, and a thousand
things ; For all these things God will bring thee into judgment.
What a fair thread have you spun, that must answer for all?
Who yet are not able to answer for one, Eejoice, but remember ;
oh ! here is a sad hut, that spoils all the sport, A guilty con-
science cannot abide to hear of judgment ; because then the sinner
hears his own condemnation.

* Therefore, sinner, laugh at leisure, lest God laugh next at you
and your destruction, according to Prov, i, 24, 25, 26. Some
laugh at the word, which is yet fulfilling upon them ; for it says,
There shall be in the last days scoffers, walking after their ovfu
lusts, saying, Where is the promise of his coming ? They esteem
ao more of his threatenings denounced in the preached word than

AND THE GEEAT RELIEF. 153

of flashes of lightning in a theatre, or thunder in a stage-play.
But death and an awful tribunal will be found no matter of sport ;
and the more any fear the threatened wrath of God, the less shall
they feel ; To this man will I look, even to him that trembles at
my word : but the less you fear, the more shall you fear ; Psalm
xc. 11 ; " Who knoweth the power of thine anger ? even accord-
ing to thy fear, so is thy wrath."

6. Hence we may learn, what it is that ruins famous churches ;
O Israel, thou hast destroyed thyself. What brought desolation
upon them, but their own sin ? And particularly, their wilful de-
parture from God, and refusing help, his offered salvation. Psalm
Ixxxi. 11, 12: "My people would not hearken to my voice; and
Israel would none of me. So I gave them up unto their own
hearts' lust ; and they walked in their own counsels." Matthew
xxiii. 37, 38 ; " O Jerusalem, Jerusalem, thou that killest the
prophets, and stonest them which are sent unto thee, how often
would I have gathered thy children together, even as a hen
gathereth her chickens under her "wings, and ye would not ; Behold
your house is left unto you desolate." 0 Jerusalem, Jerusalem,
how often would I have done it ? but ye would not, Behold, your
house is left unto you desolate ! It is left empty : empty of all its mul-
titude, that use to come to solemn feasts, Lam. i. 4 ; empty of
pure ordinances, through once the city of our solemnities ; empty
of powerful influences of my Spirit, and wo to you, when I depart ;
empty of diligent labourers and faithful preachers, having instead
of ministers, seducers ; instead of pastors, impostors ; instead of
labourers, loiterers ; " Behold, your house is left unto you desolate ;"
it is left to you, being left of God, it is yielded up to you. Churches
and cities left and deserted of God, are yielded up to the worst of
sinners ; and what will they do with holy things, or holy places,
and holy ordinances, and holy Sabbaths, when left to them, and
God himself is gone ? How will they profane his Sabbaths, pol-
lute his ordinances, destroy the doctrine, worship, discipline, and
government of his house, break down the carved work ; and turn
the house of prayer to a den of thieves ? " Behold, your house is
left unto you desolate."

2dly, This subject may be improven for conviction and humi-
liation. Ought we not this day to be humbled before God, and
convinced, that this is the case with us. — And that God is saying
to us, as he did to Israel, 0 Scotland, thou hast destroyed thyself!
0 Edinburgh, thou hast destroyed thyself! O sinner, thou hast
destroyed thyself ! Oh ! let ministers and people take with the

154 THE GREAT RUIN,

charge, Thou hast destroyed thyself : here let us lament, and be
humbled before God. * * *

I shall mention some sins that ruin and destroy churches and
nations ; and we may consider, whether or not we have been and
are destroying ourselves therewith.

1. Lukewarmness and indifference in religion is a desolating
and destroying sin ; " Because thou art lukewarm, and neither
cold nor hot, I will spue thee out of my mouth." Eevel. iii. 15.
This made God cast off that church of Laodicea. * * *

2. Apostasy from God is a desolating and destroying sin to
churches and nations ; " Thou hast left thy first love. Eemember
therefore from whence thou art fallen, and repent, and do the first
works ; or else I Avill come unto thee quickly, and will remove
thy candlestick out of his place. " Eevel. ii. 4, 5. The candlestick
is the church; the sin that removes the candlestick is apos-
tasy. * * *

8. Barrenness under the means of grace, that God hath been
some time giving a " plentiful allowance of, is another sin that
brings desolation and destruction ; this is represented by the curse
denounced upon the barren fig tree, Luke xiii. 7 ; " Cut it down ;
why cumbereth it the ground ? " " The axe is laid unto the root of
the trees : therefore every tree, which bringeth not forth good
fruit is hewn down, and cast into the fire, " Matt. iii. 10. If
under Zion's blessings we bring forth Sodom's blossoms, see what
God will do ; I will break up the hedge, and dress it no more, the
clouds shall rain no more rain upon it, etc. Isaiah v. 5, 6.

4. Union and communion with a wicked world is church-destroy-
ing and soul-destroying; for the companions of fools shall be
destroyed. * * *

5. Pride of privileges and confidence in the church and temple,
like the Jews, that cried, " The temple of the Lord, the temple of
the Lord, the temple of the Lord are these," Jer. vii. 4. As if an
established church could be their security ; but, what is the name
of the church, when the glory is departed ? Is it not their confi-
dence, that the Lord is with them because they are a church
that will secure them: see Mic. iii. 10, 11, 12; ''They build
up Zion with blood, and Jerusalem with iniquity. The heads
thereof judge for reward, and the priests thereof teach for hire, and
the prophets thereof divine for money : yet will they lean upon the
Lord, and say. Is not the Lord among us ? none evil can come
upon us. Therefore shall Zion for your sake be plowed as a field,
and Jerusalem shall become heaps, and the mountain of the house, as

AND THE GREAT RELIEF. 155

the liigli places of the forest." Therefore saith the Lord,

Zeph. iii. 11 ; " Thou shalt no more be haughty because of my
hoi J mountain."

6. Gross and cursed hypocrisy is another destructive and desola-
ting sin ; we see Matt, xxiii. 13, — 29, no less than eight woes are
denounced against hypocrites. Hypocrites mock God, and destroy
themselves : they profess one thing, and are really something else ;
like the blasphemy of these who said, they were Jews, and were
not, but were "the synagogue of Satan," Eevel. ii. 9. They pro-
fessed to be a true church, and yet were but a church malignant.
X- * * « O Israel, thou hast destroyed thyself," etc.

7. Stubbornness and incorrigibleness is a desolating and destruc-
tive sin : when neither word nor rod prevail with a people to leave
their sin and, return to him, this brings temple-desolation, and
presages still heavier and heavier judgment : If, by these things,
ye will not be reformed, then will I punish you seven times more ;
and yet seven times more ; and I will walk contrary to you, Lev.
xxvi. 23. I have so and so punished you, and ye have not return-
ed unto me; therefore "Prepare to meet thy God, 0 Israel,"
Amos iv. 12.

8. Covenant -breaking with God is another desolating and de-
structive sin ; in that same chap. Lev. xxvi. 25. I will bring a
sword upon you that shall avenge the quarrel of my covenant.
* ^ * But see, what God hath a mind to do, Deut. xxix. 24,
25 ; after an account of God's covenant with them, 2 Kings xvii.
13, 14, 15, 18.

9. Ignorance of God, and profanity of life which go together, is
a desolating and destructive sin, Hosea iv. 1, 2, 8, 6 ; " Hear the
word of the Lord, ye children of Israel ; for the Lord hath a con-
troversy with the inhabitants of the land, because there is no truth,
nor mercy, nor knowledge of God in the land. By swearing, and
lying, and killing, and stealing, and committing adultery, they
break out ; and blood toucheth blood." See what a catalogue of
profane courses accompanies ignorance of God ; and what follows,
" Therefore shall the land mourn ;" and " my people are destroyed
for lack of knowledge." Here we see, that profane people, though
they should be never such great wits, and have never so much
head-knowledge, yet they are ignorant of God, and their ignorance
destroys them.

10. Another desolating, church-ruining and destroying sin is,
the rejecting of Christ from being their Lord and King. Christ
will be a sole King, and will have none upon his throne but him-

156 THE GREAT RUIN,

self; and when a cliurcli rejects him as a King, then he rejects
them as a Church. This was fearfully exemplified in the Jews,
where they said. We will not have this man to reign over us ; and
we have no king but Csesar : thus, out of their own mouth, they
verified Jacob's old prophecy. That the sceptre was departed from
Judah, and the law-giver from between his feet; and therefore
Shiloh was now come, the true Messiah was come ; and him they
rejected from being king, and therefore he rejected them from being
his church. What for a body is that, which wants the head ? And
what for a church is that, of which the apostle speaks, Colossians
ii. 19 ; Not holding the head ? Christ is the head of the body, the
church ; but will Christ hold that Church as his body, that does
not hold him, nor hold only as a church of him as their head and
king. * * *

Let them bear most the charge of schism and division, that
divide most from the head Jesus Christ, and from the truth, as it
is in him. Let none think these are the dividers, who are but the
smallest number, taking a different course from the rest. When
the whole church turned Arian, departed from Christ the head,
except Athanasius, I have no difficulty in saying, they were all
Schismatics but himself. Let the true nature of schism be
considered, and we may then either defy reproach ; or, as long as
the Lord is with us, we may easily bear it. We are not good
soldiers of Christ, nor followers of him, if we cannot endure a hiss
for Christ, who endured the Cross, and despised the shame for us ;
and now is set down at the right-hand of the throne of God as the
glorious King of Zion.

These are some of the sins that destroy nations and churches ; I
might mention many more : but if we reflect upon these, and the
deep share we have in them all ; may we not receive the conviction
offered here, O Israel, thou hast destroyed thyself? Magistrates,
ministers, and people have destroyed themselves : such a charge
you read of in many places of scripture, such as Micah iii. 1, 2, 5,
6, 7. Exekiel xxii. 25,-31 «- * *

Cities are destroyed by luxury and wantonness, when God is
calling for mourning, Isa. xxii. 12, 13, 14. Enquire' before
the Lord, if this be not the sin of the city ? Cities are destroyed
by their oppression of the poor, their racking of rents, their injus-
tice, and fraudulent dealings between man and man ; " Run ye to
and fro through the streets of Jerusalem, and see now, and know,
and seek in the broad places thereof, if ye can find a man, if there
be any that executeth judgment, that seeketh the truth ;" Jer. v. 1.

A^TD THE GREAT RELIEF. 157

Intimating, how hard it was to find a truly honest and right-
eous man, and how exposed the city therefore was unto wrath.
Cities are destroyed by neglect, of family-worship, in reading the
word of God, singing the praises of God, and calling on the name
of God. If this neglect be the sin of the city, it will be the ruiu
of it; "Pour out thy fury upon the heathen," "and upon the
families that call not on thy name," Jer. x, 25. Cities are destroy-
ed by the sin of slighting the warnings of the word, despising
faithful messengers they have had among them, that gave them
fair and faithful warning. * * *

Again, Cities have destroyed themselves with monstrous licen-
tiousness and adultery, of which the Lord says, Jer. v. 9, " Shall I
not visit for these things ? saith the Lord : and shall not my soul
be avenged on such a nation as this ? " * * *

Again, Cities have destroyed themselves by Sabbath-breaking ;
as you may see, Amos viii. 5, 7, 8. When shall the Sabbath be
gone, say they, that we may sell corn, and set out wheat ? etc.
Shall not the land tremble for this, and every one mourn that
dwells therein ? These that take their own pleasures on the Lord's
day, kindle his displeasure against themselves, who ordered the
man that gathered sticks to be stoned to death.

In a word, Cities have destroyed themselves by their abuse of
plenty, as here in the context ; Hos. xiii, 6, 7. " They were filled,
and their heart was exalted ; therefore have they forgotten me.
Therefore I will be to them as a lion ;" etc. like Jeshurun, that
waxed fat and kicked. — When the body was stuffed up with
plenty, the soul was puifed up with pride, forgetting God and abu-
sing his goodness to lasciviousness and wantonness, consuming their
time and substance with vain shows, idle assemblies, plays, balls,
and I know not what a midtitude of mad amusements to gratify
the flesh ; till their plenty be turned into poverty ; their wantonness
into wo and misery ; and their time swallowed up in eternity. 0
Israel ! thou hast destroyed thyself.

Again, Let every one take home the charge ; O sinner ! thou
hast destroyed thyself : as by these sins I have mentioned ; so par-
ticularly by the wilful rejecting of Christ, and unwillingness to
come to him, which may be proven against you, partly by your
unwillingness to submit to the outward means, and partly by your
unwillingness to be wrought upon by them, as I have shewed
already : so strong is your natural enmity, that if left to yourself
you are undone.

Again, let the godly, themselves, take home the charge, and be

153 THE GREAT RUIN,

Immbled before God ; because, as you are as great self-murderers
by nature, as tbe rest of tbe world, so even, since grace took a
dealing witli you, sucb are tbe remains of that self-disposition, in
innumerable instances, that it may be said, even to you that are
tbe true Israel of God, " 0 Israel, tbou bast destroyed thy-
self." * * *

When David would persuade Uriah, 2 Sam. xi. 11, to go to his
house, and enjoy the lawful pleasures of his bed he refused it, say-
ing, "The ark, and Israel, and Judah, abide in tents; and my
lord Joab, and the servants of my lord, are encamped in the open
fields ; shall I then go into mine house to eat and to drink," and
lie in my bed of ease and pleasure ? As thou livest I will do no
such thing. This looked like a man truly concerned for the ark
and Israel of God. Many of us do not so much as forbear our
unlawful pleasures of pride and wantonness. Though the ark of
the Lord abide in tents, and though the church be going to the
wilderness, or encamp in the open fields, yet many remain loitering
in their beds of ease, and pleasure, and sloth : but God loves not
jollity, when he calls for mourning ; nor sloth, when he calls for
watching, and appearing for him.

Again, the godly sometimes have destroyed themselves by their
divisions among themselves. May I not say with the apostle,
1 Cor. xi. 18, "1 hear that there be divisions among you ; and I
partly believe it?" and we know some evident effects of it.

* * * It was observed by enemies themselves, to the com-
mendation of the primitive Christians, " Behold ! how they love
one another." * * *

In a word, The children of God themselves have, at this day,
destroyed themselves, by leaving their first love, by their carnality
in their work and walk, and their evil heart of unbelief, in depart-
ing from the living God : by these things they destroy themselves,
destroy their peace, destroy their comfort, destroy their assurance,
destroy their freedom in coming to God, destroy their name and
credit. They destroy their beauty and liveliness, and provoke God
to write bitter things against them. Yea, the children of grace
may by their uncircumspect walk, provoke their heavenly Father
to break them with breach upon breach, and to bring heavy strokes
both temporal and spiritual, upon them, Deut. xxviii. 58, 59. Let
none of God's people therefore say, such and such instruments
have destroyed us. * * *

The second branch of the text, "In me is thine help:" importing,
that our relief and deliverance is only owing to God, and ]iis

AND THE GREAT RELIEF. 159

sovereign mercy ; "To the Lord our God belong mercies and for-
givenesses, though, we "have rebelled against him;" Dan. ix. 9.
And since all have destroyed themselves, none can be saved but in
a way of free mercy, as God says to Moses, Exod. xxxiii. 19. I
" will be gracious to whom I will be gracious, and will shew mercy
on whom I will shew mercy." He might justly suffer all to go on
in ruining themselves eternally ; but as he proclaims mercy in the
gospel, so to whomsoever he extends mercy, he must do it by an
act of sovereign grace, delivering them out of their own murder-
ing and destroying hands.

ISTow, Sirs, here is another root of true repentance and humilia-
tion ; the former is a true sense of sin, as a destroyer ; the next is
an apprehension of the mercy of God in Christ, as a Saviour, and
the only help ? In me is thy help. The root of true religion lies
in a right view of ourselves, and our own sinfulness ; and next in
a right view of God and his grace : for clearing this matter I offer
a few remarks.

First, I remark, from the scope of God's words here. That he
takes occasion from our sins, to set out his grace. Man is unmer-
ciful to himself; but God is merciful to him. So cruel is man,
that he destroys himself ; so kind is God, that he offers his help,
and hath laid help upon One that is mighty, upon his eternal Son,
whom he hath given to be the Helper and Saviour, to shew his
mercy. And by this instance, we may see, that God will do a
thousand times more to shew his mercy towards sinners, than to
shew his wrath against them. He hath set forth Christ to be
the propitiation, to make his shewing mercy consistent with the
honour of justice, Kom. iii. 25, 26. It is true, some may think,
how comes it then, that there are more damned than saved ; for
Christ says. Strait is the gate of life, and few there are that find it:
But here, concerning the paucity of the saved, it is to be consider-
ed, that, as it is not improbable there shall be more glory among
the few that shall be saved, than wrath among the many that shall
be damned ; so there is more mercy shewed, in saving a few, when
he might have condemned all, then there is justice shewed, in con-
demning many, when he might have damned all.

Again, mercy is absolute, having respect to nothing in us ; but
justice hath a respect to the demerit of sin, the wages whereof is
death. God, in shewing mercy, is himself at the whole cost : but
we make way for his justice, by provoking him. Damnation is an
act of justice, that our sin obliges him to do ; but salvation is an
act of mercy, which he is under no obligation to pass : yet, not-

160 THE GREAT RUIN,

■witlistanding all our sinfulness, lie proclaims his willingness and
readiness to save and help. Hence I think, it is remarkable, that,
after the greatest sins that ever were committed, there have been
instantly the greatest displays of mercy: thus the first sin, by
which all mankind were ruined, was soon followed with the

promise, wherein mercy was proclaimed. Here was the

greatest sin, the root of all sin among men ; and yet the greatest
display of mercy.

Again, that sin of the Jews, in crucifying the Lord of glory, will
be owned to be the greatest sin : and yet it is followed with the
greatest display and proclamation of mercy : therefore Christ
enjoins his disciples to go and preach repentance and remission of
sins in his name, to all nations, beginning at Jerusalem, Luke
xxiv. 47. Why, begin at Jerusalem, who had just now embrued
their hands in his blood ! Why, they have most need of mercy ;
and the offer of it to them will manifest the sovereignty of it. 0
who would not then put in for a share of mercy in the blood of
Christ ? Why should we refuse our own mercy ? Here is water,
what hinders but we are baptized ? Here is blood, what hinders
but we are washed ? Nothing hinders but our own wilful refusing,
and continuing to destroy ourselves. Men will not welcome
this offer of grace ; they continue obstinate till God create a will,
and make them willing in the day of his power : and hence all
that are helped, and saved out of their own murdering hands,
must be saved by an act of sovereign mercy ; " In me is thy help."
Again,

The second remark I ofi'er is. That the nature of God requires,
that in helping and saving of sinners, his mercy be free and sov-
ereign : because he is a sovereign God, infinitely happy in him-
self without us ; and it is at his option to manifest mercy or not,
to save or not, as much as it was his option to make men or not.
He does what he will among the armies of heaven. Hence he ex-
ercises sovereignty in the cause why he shews mercy, even because
he will shew mercy ; sovereignty in the person whom he saves ;
in the time when he saves them, in the instruments by whom ;
and the means by which he saves them. I might shew, at large
how he does all this according to his own will and pleasure ; " Of
his own will begat he us with the word of truth," James i. 18.

Thirdly, I remark, That the nature of man requires this, that
if he be saved, it be by the free, sovereign grace, and mercy of
God. What is man ? He is a despicable creature, a worm ; Fear
not, worm Jacob, If Israel, that were such a vast multitude,

AND THE GREAT EELIEF. 161

like tlie stars of heaven, tlie numerous offspring of Jacob, be but a
worm in God's sight, then wbat is one man ? Yea, " all nations
before bim are as nothing ; and they are counted to him less than
nothing and vanity." Isa. xl. 17. "What a little piece of that nothing
are we, that God should pity us ! Man is a deformed creature,
over-run with the loathsome leprosy of sin ; if there be any hope for
such, it must be of the free grace of God. Yea, man is a rebel-
lious creature, as I have formerly shewed ; he is neither able nor
willing to help himself, but active and wilful in destroying himself.
He despises and opposes all the loving arguments and invitations
to be reconciled with God. * * * Here is the temper of the
sons of Adam, till grace subdue their enmity. Is there any thing
here to move God to save ? 0 ! if free grace did not move itself,
we would persist forever in our enmity. The salvation that he
brings us to, is neither deserved nor desired by us. Deserved it
cannot be, where there is such a desert of hell and wrath : desired
it is not, unless God create that desire of salvation, through Christ,
in these who by nature wilfully reject him. Hence,

Fourthly, I remark. That the nature of the help that he gives
and offers, is such as declares it to be only in himself that our help
lies. I shall instance in the powerful help we need, both as to
justifying and sanctifying mercy. There are two great attributes
of sin, guilt and power.

1. Who can help the guilt of sin, but a God of infinite power ?
It requires greater power to pardon sin, than to work a miracle
upon the body : " Whether is easier, to say. Thy sins be forgiven
thee ; or to say. Arise, and walk ? But that ye may know that
the Son of man hath power on earth to forgive sins," etc. Matt. ix.
5. The Pharisees made the objection. Who can forgive sins but
God ? Christ takes their own argument, and uses it against them-
selves, shewing that he was God, because he could forgive sin.
Why, can God only help from the guilt of sin ? Why, the guilt
of sin hath the whole strength of God's law to back it, and take
part with it ; and God's law hath the whole strength of infinite
justice to mantain it : therefore there must be an infinite power to
take away the guilt of sin, even that same power that can satisfy
infinite justice.

2 Who can help away with the power of sin ? Sin is not only
an enemy but enmity ; and to kill enmity and resistance against
God, is more than to create a world out of nothing, where there is
nothing to resist. To take away sin, and bring in grace, that are
such direct opposites, requires infinite power to effect it. There is

11

1C2 THE GEEAT EUIN,

in the understanding an incapacity to understand the things of
God ; for, The natural man receiveth not the things of the Spirit
of God ; they are foolishness to him. Hence the weapons of the
gospel warfare are powerful through God, to pull down strong holds,
and cast down vain imaginations, that exalt themselves against the
knowledge of Christ, and. raise millions of objections against him:
and when God helps the soul, he.has all these mountains to level ;
Thy people shall be willing in the day of thy power. Hence also
the same power that raised Christ from the dead, is requisite for
raising a sinner out of the grave of sin. Let men talk of the
power of nature as they will ; let me see any of them that can raise
themselves, Ephes. i. 19, 20. The change that God works when
he takes away the power of sin, is from darkness to light, from
death to life ; and, as it were, from being beasts to be men ; " The
beast of the field shall honour me, the dragons, and the owls,"
Isaiah xliii. 20. These beasts are men, who elsewhere are com-
pared to the wild ass's-colt : " This people have I formed for my-
self, they shall shew forth my praise," verse 21. To make a
sinner a saint, is as much as to make a beast a saint, or to turn a
stone to a child of Abraham. — Therefore in God only is our
help.

And now to apply this branch of the text. Hence,

1. We may see where the help of a ruined church lies. * * *
If the Lord do not build the city, the builders build in vain.
It is the man whose name is the Beanch, that must build the
temple of the Lord, and bear the glory : your help lies in the name
of the Lord, that made heaven and earth. Yet hence see,

2. That it is the Lord only that can raise up helpers, and
Saviours in Mount Zion ; and therefore to him alone ought we to
look, that he would put a blessing in any means and endeavours
towards Keformation. Our help being only in the Lord does not
exclude the use of means, but obliges us thereunto, with an eye to
his helping hand. * * *

3. Here is a door of hope cast open for poor, perishing, self-
destroying sinners, even for the greatest of sinners, for publicans, and
persecuting Sauls, for Manassehs, and Mary Magdalenes. God can
make use of knotty timber, for building his temple : he can take
brands out of the fire, that have the smoke of hell about them :
"0 Israel, thou hast destroyed thyself; but in me is thine help."
Here is no room left either for despair or presumption.

( 1. ) Beware of presumption. Some presumptuously may say,
If our help lies only in God, then we need do nothing in the use

AND THE GKEAT RELIEF. 163

of means ; as if one should say, tlie wind only can make tlie ship
to sail, therefore we need not lie at the shore and wait for it. Say
not, If my works cannot save me, I may go on in my sin ; for
though good works cannot save you, yet your ill works can damn
you : though you cannot save yourself, yet you can destroy your-
self more and more : therefore beware of presumption. And
likewise,

( 2. ) Beware of despair, when such a door of hope is cast open.
Though you be nothing but dead and dry bones, yet God can make
these dry bones live. Yea, not only, notwithstanding your sin, can
God save and help you,' but because of the greatness of your sin,
he can show the greatness of his grace. Hence said the Psalmist,
Pardon mine iniquity, for it is great. God waits to be gracious,
Isa. XXX. 18 He can take occasion from your sinfulness, to mag-
nify his mercy, saying, I have seen his ways, and will heal him.
He can make your sin, though it be a good reason why he should
damn you, yet he can make it a reason why he will save you, and
pity you, Hosea ii. 13, 14. Therefore,

O sinner ! that hast destroyed thyself, come and accept of the
offer of mercy, the offer of God's help ; for in him only lies your

help. Accept of the offer of Christ the mighty helper, on whom

God hath laid all your help ; all discouragements are out of the
way ; all hinderances on God's part are actually removed ; the law
is fulfilled, justice satisfied, everlasting righteousness is brought in :
all bars and impediments on your part are virtually removed, in
the purchase made by the blood of Christ. It will aggravate your
misery forever, if you refuse mercy ; yea, this is a treating God worse
than the worst of men will treat the vilest of men : they will do
good to these that do good to them : but will you spit in the face
of mercy, and do ill to God, because he does good to you ?

God commands you to come to his Christ, and accept of his
mercy, and take his help ; This is his commandment, that ye be-
lieve in his Son, and his command is powerful to effect it ; f iith
comes by hearing his word, his command. Thus it shall be to
some whom he hath a mind to help. Nor does he deceive c ^ners,
by commanding and calling of them, because thus he touches their
conscience, and discovers their enmity, while by the wore*, they
are convinced, and yet not conquered ; which shews the more that
their ruin is of themselves.

O sinner ! thou hast destroyed thyself ; yea, thy unbelief is the
sin that would destroy God, if it could. It destroys his truth, and
makes him a liar ; it destroys his mercy, and says he is o'uel

164 THE GREAT KUIN,

notwithstanding all Hs offers of grace. By unbelief refusing God's
help, you, in an eminent manner, darken and oppose the glory of
God ; his glorious perfections, that shine only most bright in the
face of Jesus, on whom your help is laid ; and oppose his highest
design for glorifying these perfections, Ephes. i. 11, — 14. Your
unbelief is direct murder, by which, more than all your other sins,
you destroy yourself. "Why, it is a sin that rejects the only remedy.
There is no balm in GiJead, no physician there, but Christ, Acts
iv. 12, and him you undervalue. It is a sin that binds all your
other sins upon you. Though all sin be damning and killing, yet
no sin shall damn you, if you add not thereto the sin of neglecting and
refusing God's help and mercy, that he offers in Christ. Why are
not these condemned that believe in Christ ? Is it because they
have no sin to condemn them ? No ; but because, believing in
Jesus, all their sins are done away : but he that believeth not, is
condemned already. Why ? Is it because he is a sinner in
general ? Or because his sins are many and great ? No ; but
because he hath not believed on the name of the only begotten Son
of God, Hence see, that the immediate cause of damnation is not
this or that sin, but the refusing of Christ by unbelief. The man
refuses a whole eternity of glorious and unspeakable happiness,
and chooses rather sin and death. Unbelief leaves you without all
excuse, or the least shadow and colour of excuse, John xv. 22.
You must be speechless in the great day. You cannot say pardon
and salvation was not offered to you ; you cannot say the offer was
not full and free ; you cannot say you had to do with a hard
master. And as it will leave you without excuse, so without
appeal. Here we may say, as in 1 Sam. ii. 25 ; " If one man sin
against another, the judge shall judge him : but if a man sin
against the Lord, who shall entreat for him ?" If a man sin
against the law, he may appeal to the gospel, and the grace of God
in Christ; but if he reject Christ, and the grace of the gospel, where
then shall he appeal ? Truly there is no relief to be found for him.
A sinner may appeal from justice to the mercy-seat : but if he
slight the offer of mercy, he hath nothing to appeal to, that may
administer relief to him. Nay, thus he, in effect, pulls down the
mercy -seat.

Let me exhort you, then, to come to Jesus for help and salva-
tion, 0 self-destroying sinner, that you may not be eternally de-
stroyed. Is it like a reasonable soul, to live in that miserable case,
to stand tottering upon the brink of Tophet, and dancing merrily
away to everlasting destruction ? To be living at the mercy of

, AND THE GREAT RELIEF. 165

deatli, or of every disease tending thereto, wliich, if it will but fall
upon tliee, will send tliee into tlie burning pit ? Suppose you saw
a condemned wretch, hanging over Nebuchadnezzar's fiery
furnace, by nothing but a twined thread, ready to break every
moment, would not your heart tremble for such an one : Why,
but thou art the man, infinitely more miserable man or woman ;
this is the very case, thou wast never yet drawn to Christ by all
tUe preaching ever you heard. What if the thread of thy life
should break? You know not but it may, the next night, the
next day, the next moment ; and where wouldst thou then be ?
Whither wouldst thou then drop ? Behold, upon the crack
of this thread of life, thou fallest into the lake that burns with fire
and brimstone, where thou shalt lie, and die, and roar forever, even
as long as God hath a being, if thou diest in thy present case ; and
yet does not thy soul tremble nor begin to smite upon thy breast,
and bethink thyself, what need thou hast of this Jesus that is
offered to thee, and who requires thee to come to him ? Oh ! what
is thy heart made of, that thou hast not only lost all regard to God,
but all love and pity to thyself? Alas ! if you knew your misery,
you would cry out for Christ more than ever a wounded man did
for a surgeon, or a drowning man for a boat. If there be any
point of wisdom or reason in the world, it is that you return to
God, and come in to Jesus, for life and salvation from sin and
wrath. If there be anything that can be called madness and folly
in the world, anything brutish, absurd, and unreasonable, it is that
you live in your sin, and remain in a Christless state.

But if harsh arguments will not do, and indeed nothing but a
day of power, will do the business ; tell me, is there no power and
virtue in a day of grace and mercy, or an offer of grace ? I tell
you therefore, you are welcome to come to Jesus, whatever you
have done, or whatever you have been hitherto ; Whosoever will,
let him come ; and him that cometh, I will in no wise cast out.
The day of wrath is not yet come ; the day of grace is yet con-
tinued, notwithstanding all the offers of grace you have slighted
heretofore. Sometimes God makes them very gracious who have
been very graceless, such as Paul, Manasseh, and Mary Mag' lalene;
whatever, therefore, be your sinfulness and filthiness, there is a
fountain opened to the house of David, and the inhal^tants of
Jerusalem, for sin and for uncleanness. — Though you hfj^ crucified
the Son of God; here is his blood that cleanses fr.^m all sin.
Though your heart be made of flint and stone, yet God can of
stones raise up children to Abraham.

166 THE GREAT RUIN.

O young sinner, come to Jesus. He welcomes young seekers of
liim, saying, They that seek me early shall find me. Old sinney>,
that hast long been dead in sin, and rotting in the grave of corrup-
tion, and buried among the stuff of this world, Oh ! wilt thou
arise, and come out of thy grave ? The Master calls upon you.
Come, come, and seek to him, that he may glorify his name in your
salvation. "What think you is his reason in calling such wretched
sinners as you are ? It is just upon a design of glorifying himself
in your salvation. It is, 1. To magnify the grace of God, that
where sin hath abounded, grace may much more abound. 2. It is
to magnify the blood of Christ, that can wash away such scarlet-
coloured sins as yours are. 3. It is to magnify the power of the
Spirit, that can convert and draw to himself such a stubborn sinner
as thou art. 0 then wilt thou fall in with this design of God,
praying, that God may glorify himself; that Father, Son, and
Holy Ghost may be magnified in your salvation. Alas ! wretched
sinner ! wilt thou neither let God have the honour he craves, nor
your soul the happiness it wants ?

Let none object, saying 0 this help is far off, when God says, it
is in me ; in me is thy help. God speaks here in the present time ;
and God is a present help. Christ the helper is not at a distance.
He is Emmanuel, God with us ; and you need not say. Who will
ascend to bring him down ? and descend to bring him up ? He is
near, in this word, and you are called to take him at his word, and
to take his help offered in this word ; " In me is thine help."

Neither let any object, saying, " O this help is not for me ; may
be it is not designed for me ; perhaps he hath not a mind to give
help to me." Why, man, woman, how shall you know God's mind,
but by his word ? And will you contradict the truth of God flatly,
saying, It is not for me, when he is saying, in me is thy help ; thy
help, man, thy help, woman, thy help, 0 self-destroying sinner ?
Do'inot, through unbelief, make God a liar, saying. In him is not my
help, when he is saying so expressly, " In me is thine help." How
will this aggravate thy condemnnation, if thou neglectest this great
salvation, when to thee is the word of this salvation sent ? To
thee is this help sent : 0 poor soul, put it not away from thee.

Let iione say, How is it possible that I can be saved ? when
you see , it is God that undertakes this work, saying, " In me
is thine L -ilp." Look to me and be saved : for I am God, and
there is n le else ? is there any thing too hard for me to do ?
And let none say, Alas ! I am without strength, I can do nothing
but ruin myself. It is true ; and therefore God says not in thee is

THE EENT VEIL. 167

thy help, but in me. Never look for a ground of faith or hope in
thyself ; for thou shalt never find it any where, but in me : in my
name, in my blood, in my promise, in my power, in my free mercy
and sovereign grace, reigning through justice-satisfying righteous-
ness to eternal life ; In me is thine help. Come and take what be-
longs to thee through my sovereign grant in this word of grace ;
and take it by believing upon my divine testimony, and believing
with particular application to thyself, that in me is thine help : he
that thus belie veth shall be saved.

May the Lord himself persuade you to come to him for help,
who says, " 0 Iseael, thou hast destroyed thyself ; but m

ME IS THINE HELP."
1738.

SEHMON VII.

The Kent Veil of the Temple;

OR, ACCESS TO THE HOLY OF HOLIES BY THE
DEATH OF CHRIST.

(POST SACRAMENTAL SERMON.)

" And behold, the veil of the temple tvas rent in tiuain from the top to
the bottom.''^ — Matt, xxvii. 51.

Some here may think, what will the minister make of that text,
and what relation hath it to the work of this day ? Indeed, I can-
not promise to make anything of it, unless the Lord himself make
something of it to you. But, with his help we may find a feast in
it to our souls ; and a suitable feast on the back of a feast, such as
many of you have been celebrating. Christ hath been evidently
set forth crucified among you this day, and as you have been called
to feast upon his passion, so now you are called to feast upon the
fruits and efiects of it. Have you seen him dying on a cross for
you ! 0 come and see what immediately followed upon his death,
" Behold, the veil of the temple was rent in twain from the top to
the bottom." That I may divide the words, and then explain
them, you may notice here,

168 THE RENT VEIL

1, The connection of this verse, witli wliat went before, in the
particle and, intimating, the time of this miracle, that it intended
the death of Christ, ver. 50, " When he had cried again with a loud
voice, yielded up the ghost." This loud cry signified, that his
death should be public, and proclaimed to all the world, as it hath
been to you this day ; and his yielding up the ghost, showed, that
he voluntarily resigned his soul to be an offering for .sin, according
to his undertaking as our Surety, Isa. liii. 10. Death being the
penalty for the breach of the first covenant, " Thou shalt surely
die ;" the Mediator of the new covenant must make atonement by
means of death, otherwise no remission. Now, he gave up the
ghost, and inunediately the veil of the temple was rent.

2. You have a note of admiration. Behold ! intimating what a
wonderful thing did immediately ensue. Several miracles, besides
the rending of the veil, are here mentioned ; but this seems to be
the most remarkable. "We are told, that "the earth did quake,
and the rocks rent ; and the graves were opened ; and many bodies
of the saints which slept arose :" but that which is put in the first
rank of these miracles, is, that "the veil of the temple was rent in
twain ;" and we find the evangelist Mark mentions this in particu-
lar, and none of the rest of the miracles here named, as if this ren-
ding of the veil were the miracle most to be noticed, as containing
somewhat mysterious and significant therein, Mark xv. 87, 38,
where we have the very same words, " Jesus cried with a loud
voice, and gave up the ghost ; and the veilof the temple was rent
in twain from the top to the bottom." And here it is ushered in
with a behold ; turn aside and see this great sight ; be astonished
at it. But what are we to wonder at ? Then,

8. See this object of admiration ; the veil of the temple was rent
in twain, just as our Lord Jesus expired ; tliat veil of the temple
which parted betwixt the holy place and the most holy, was rent
by an invisible power. In this, and the rest of the miracles, Christ
gave testimony to his Godhead ; putting forth the power of his di-
vine nature at the same time wherein his human nature, his soul
and body, were rent in twain, like the veil of the temple. It is re-
markable how the evangelist describes the manner in which the
veil of the temple was rent ; showing what a full and entire rent it
was. Luke says, it "was rent in the midst;" and here Matthew
and Mark say, it " was rent in twain :" rent from the top to the
bottom ; an entire rent. But what was the meaning of all this ?
What did the rending of the veil signify ?

( 1. ) It was in conformity to the temple of Christ's body which

OF THE TEMPLE. 169

was now dissolved : Christ was the true temple, in whom dwells
all the fulness of the Godhead bodily. When he cried, and gave
up the ghost, and so dissolved and rent the veil of his flesh, the
literal temple did, as it were, echo to the cry, and answer the strokes
by rending its veil.

( 2. ) The rending of the veil of the temple, signified the revealing
of the mysteries of the Old Testament, The veil of the temple
was for concealment ; it was extremely dangerous for any to
see the furniture of the most holy place within the veil, except the
high priest; and he but once a year with great ceremony, and
through a cloud of smoke : all which pointed out the darkness of
that dispensation, 2 Cor. iii. 13. But now, at the death of Christ,
all was laid open ; the mysteries are unveiled, so that he that runs
may read the meaning of them.

( 3. ) The rending of the veil of the temple signified the uniting
of Jews and Gentiles, by removing the partition-wall betwixt
them, which was the ceremonial law ; Christ, by his death repealed
it; and cancelled that handwriting of ordinances, nailed it on the
cross, and so broke down the middle wall of partition; and, by
abolishing these institutions and ceremonies, by which the Jews
were distinguished from all other people, he " abolished in his flesh
the enmity, even the law of commandments contained in ordinan-
ces ; for to make in himself of twain one new man," Eph. ii. 14, 15.
Just as two rooms are made one, by taking down the partition
wall.

( 4. ) The rending of the veil did especially signify the conse-
crating and opening of a new and living way to God. The veil
kept off people from drawing near to the most holy place ; but the
rending of it signified, that Christ, by his death, opened a way
to God for himself, as our blessed High-priest ; and for us in him.

1. For himself: this was the great day of atonement, wherein
the High-priest, not by the blood of goats and calves, but by his
own blood entered once for all into the holy place ; in token of

which, the veil was rent, Heb. ix. 7, 13. Though Christ did

not personally ascend to heaven, the holy place not made with
hands, that is, to heaven, till above forty days after ; yet he imme-
diately acquired a right to enter, and had a virtual admission : his
entrance into the heavenly temple, into the holy of holies, began
in his death; having ofiered his sacrifice in the outer- court, the
blood of it was to be sprinkled on the mercy-seat within the veil,
according to the manner of the priests under the law : but now the
legal shadows were all to vanish ; the great, the true High-priest
having by his own blood entered, and so procured^

170 I'HE EENT VEIL

2. For us an open entrance into the true lioly of holies, as the
apostle applies it, Heb. x. 19, 20. We have "boldness to enter
into the holiest by the blood of Jesus, by a new and living way,
which he hath consecrated for us, through the veil." We have
now free access to come with boldness to a throne of grace, to a
God in Christ, Heb. iv. 16. The veil of the temple did so inter-
pose betwixt the people and the most holy place, that they could
neither go in, nor look into it, but only the priest, in the manner
that I said before ; but the rending of the veil signified, that the
true holy of holies, heaven itself, is now open to us, by the
entrance of our great High-priest, that we also may enter in by
faith, as a royal priesthood, following our Forerunner, who for us
hath entered within the veil, Heb. vi. 19. Nothing can obstruct
or discourage our access to God in his grace and glory, for the veil
is rent.

Now, I am to touch a little at the special mystery here repre-
sented, " Behold, the veil of the temple was rent in twain from the
top to the bottom."

Obser. That Christ, by his death hath rent the veil that
interposed betwixt God and us, and obstructed our access to
him.

He gave up the ghost, and behold, the veil was rent, 1 Pet. iii. 18;
" Christ also hath once suffered for sins, the just for the unjust."
Why ? " That he might bring us to God ;" and, in order there-
unto, that he might rend the veil of guilt and wrath that interposed
betwixt us and him, that he might take away the cherubims and
flaming sword, and open a way to the tree of life.

The method wherein I shall speak of this subject, shall be, to
shew,

I. What is that veil that interposed betwixt God and us.

II. How the death of Christ hath rent that veil.

III. In what manner is the veil rent.
lY. For what end the veil is rent.

Y. Draw some inferences from the whole for application.

There may be some here that come to this occasion, to enquire
into God's temple, to see his beauty and glory there, and to get
near to God ; but, ah ! they are complaining, they have lost their
end ; why ? they apprehended a veil betwixt them and the glory
of God, and thought it impossible to get through the veil: but
perhaps, you knew not that the veil of the temple was rent ; and
therefore you have not seen the beauty of the Lord in his temple.

OF THE TEMPLE. 171

If you had known tliat the veil was rent from the top to the
bottom, you would have gone in more boldly to the most holy
place ; and if yet you will believe that the veil is rent, I can
promise that you shall not miss a sight of his glory, through the
rent veil : Did I not say to thee, if thou wouldest believe, thou
shalt see the glory of God ? • But I proceed in the method pro-
posed.

1. "What is that veil that interposed betwixt God and us ? Not
to speak of the veil of Old-Testament shadows and ceremonies, now
rent and removed by the death of Christ, there are some veils that,
in a special manner, obstructed our access to God ; and they may
be reduced to these three, the veil of a broken covenant, the veil
of God's injured attributes, and the veil of man's sin.

1. The veil of a broken covenant, or law of works. The cove-
nant of works, you know, was, do and live, otherwise you shall
die ; " In the day that thou eatest thereof thou shalt surely die."
In which covenant, you see, there was a precept, a promise, and a
penalty. The precept was do, or perfect obedience ; the promise
was life, or eternal happiness upon obedience ; and the penalty was
death and eternal damnation, in case of disobedience, Now, man
by his sin hath broken the precept of that covenant, and so for-
feited the promise of life, and incurred the penalty of death. If
ever we have access to God, this broken precept must be repaired,
this forfeited life must be redeemed, this penalty must be executed.
Here is a veil that separates betwixt God and us ; a veil that
neither men nor angels can rend, and yet a veil that must be rent,
otherwise we die and perish forever ; and this veil is the harder to
be rent, because of the following, namely,

2. The veil of God's injured perfections ; particularly, his in-
censed justice, and injured holiness. Justice, infinite justice, was a
black veil that obstructed our access to heaven ; for God became an
angry God, a God filled with fierce wrath against the sinner. God
hath set this penalty upon the law, commanding perfect obedience
upon pain of death : God's justice was engaged to make this penalty
effectual upon man's falling into sin. Nothing can satisfy justice
but infinite punishment ; " The wages of sin is death :" and God
will, by no means clear the guilty : And so, if this veil be not i^ent
by a complete satisfaction, the guilty sinner must go down to the
pit. The holiness of God also was injured by the breach of the
law ; Sin is a transgression of the law ; a transgression of the pre-
cept. Now, as God's justice stands up in defence of the threatening
and penalty, so his holiness stands up for the defence of the pre-

172 THE RENT VEIL

cept and command of tlie holy law. God cannot justify tlie sinnet,
nor accept of him as righteous, unless he hath a complete righteous-
ness; not a lame, partial, and imperfect righteousness ; but a right-
eousness every way commensurate to the extensive precept of the
law, will satisfy an infinitely holy God. As infinite justice cannot
be satisfied, without a complete satisfaction, answering to the
threatening and penalty of the law ; so the infinite holiness of God
cannot be satisfied without a perfect obedience, answerable to the
precept and command of the law. Now, our natural want of
ability to yield satisfaction, and our natural want of perfect con-
formity to the law, make justice and holiness, and other perfections
of God, stand in the way of our salvation, and of our access to
heaven, like a veil that can never be rent by us ; especially con-
sidering, that there is,

3. A third veil, and that is the veil of sin on our part. This is
a separating veil betwixt God and us, Isa. lix. 2. " Your iniquities
have separated between you and your God." Now, before we can
get near unto God, this veil must be rent, the guilt of sin must be
expiated ; for without shedding of blood there is no remission : the
filth of sin must be purged ; for, who shall ascend to the hill of the
Lord, and stand in his holy place, but he that hath clean hands
and a pure heart ? The power of sin must be broken. — There is,
by nature, in us all a power of ignorance ; our minds have become a
dungeon of darkness, and these form such a veil between God and us,
that unless it be removed, there is no hope of mercy : therefore
says the prophet, it is a people of no understanding ; therefore he
that made them, will not have mercy on them — There is in us a
power of enmity. The carnal mind is enmity against God, etc. —
We are enemies to God by wicked works : this is another veil that
must be rent by the arm of almighty power ; for it is a veil and
curtain that the devil hath strongly wrought, like a web, with the
warp and waft of pride, carnality, security, worldliness, and all
other wickedness whatsoever, which are but so many threads and
pieces of this web, this veil of enmity. — There is a power of unbe-
lief, that is another veil, that on our part stands betwixt us and the
holy place, and separates us from divine favour ; He that believeth
not, is condemned already.

II. The second thing. How the death of Christ hath rent the
veil : when he gave up the ghost, behold the veil was rent.

1. By the death of Christ the veil of a broken covenant was rent
in twain, so as we might get to God through that veil of the law ,
for the law was fulfilled in every part of it, by his obedience to the

OF THE TEMPLE. 173

death. Was tlie precept of the law a perfect obedience ? Well,
Christ by his obedience to the death, did magnify the law, and
make it honourable, brought in an everlasting righteousness : his
death was the finishing stroke, the highest act of that obedience
whereby the law was fulfilled. Was the ^promise of life in the
law, or first covenant forfeited by us ? Well, Christ rent this veil,
by redeeming the forfeiture with the price of his blood : he bought
back the inheritance for us that we had lost, making a purchase of
us, and of eternal salvation for us. Was the penalty of death in
the law standing also in the way ? Well, Christ comes in the sin-
ner's room, endiu-es this penalty, by coming under the cm'se of the
law, becoming obedient to the death, enduring the wrath of God,
and delivering us from the wrath to come : and so behold, the veil
of a broken covenant was rent.

2, By the death of Christ, the veil of God's injured attributes,
that stood betwixt God and us, was rent and removed. Christ hath
satisfied the justice of God, by offering himself a sacrifice, Eph. v.
2. This offering being through the eternal Spirit, it was of infinite
worth and value : here the altar sanctified the gift ; the altar was
the Godhead of Christ, the offering was made upon the altar of the
divine nature; and therefore this blood of Christ is called the blood
of God. This sacrifice was of infinite worth and value, for doing
the business of poor man, in atoning justice, and so rending this
veil. But now as Christ hath satisfied the justice of God, by en-
during the penalty and threatening of the Law ; so he hath vin-
dicated the holiness of God, by fulfilling the precept and command
of the law, which he not only did through the whole course of his
life, but perfectly finished in his death. Now, if Christ hath ful-
filled the law, satisfied the justice, and vindicated the holiness of
God, by his obedience to the death, then we may see and say.
Behold the veil was rent. But,

3. There is the veil of sin on our part ; how is this rent by the
death of Christ ? Why, the Lamb was sacrificed to rend and re-
m(?ve this veil, " Behold the Lamb of God, which taketh away the
sin of the world." By his death, the guilt of sin is expiated ; for
God set him forth to be a propitiation through faith in his blood,
to declare his righteousness for the remission of sins, etc. By
his death the filth of sin is purged; for the blood of Christ
cleanseth from all sin, and that both meritoriously and efficaciously ;
lor, by his death, the power of sin also is broken fundamentally,
seeing by his death he purchased the Spirit ; which, in due time, he
pours out, and thereby actually removes the veil on our part.

174 THE RENT VEIL

which he had done fundamentally and virtually on the cross. By
this purchased Spirit he rends the veils of darkness and ignorance :
The God who commanded light to shine out of darkness, shines
into the heart, etc. All the light of nature, reason, education, and
human literature cann9t rend this veil, till the man receive the
Spirit of wisdom and revelation in the knowledge of Christ. By
this purchased Spirit he rends the veil of enmity, shedding abroad
his love upon the heart ; and indeed the view and apprehension of
God's mighty love in Christ, can rend that mighty veil of enmity ;
for we love him whenever we see that he first loved us, 1 John iv.
19. When the soul sees the God, whose majesty he dreaded, is
now a God in Christ, reconciled to the soul through the sacrifice
that Christ offered up, then the soul is reconciled to God, and so the
veil of enmity rent in twain. By this purchased Spirit he rends
also the veil of unbelief : for, as he is a Spirit of light, to remove
the veil of darkness, and a Spirit of love, to remove the veil of en-
mity ; so he comes into the heart, as a Spirit of faith, and removes
the veil of unbelief; he begins the rent of humiliation, when he
rends the heart in twain with a sense of sin, and a sight of its un-
done state ; when he makes the soul take with sin, and justify
the Lord, though he should damn him for his sin. He makes the
rent of the veil wider by a gracious manifestation, like that, John
ii. 11 ; He " manifested forth his glory, and his disciples believed
on him." Thus he rends the veil of unbelief ; and completes the
rent of this veil when faith is turned into vision. — Thus you
see how by his death the veil was rent.

III. The third thing. In what manner was the veil rent ? All
I say on this head, shall be in allusion shortly to the rending of the
veil of the temple here : which we see, was in a wonderful manner
ushered in with a behold.

1. Behold, it was rent ; not only drawn aside, but rent. The
curtain was not only drawn aside, but torn to pieces, as if God had
been displeased at the veil of partition betwixt him and us ; angry
at the veil of separation, and enraged that there should have been
anv veil to intercept between him and "us. God's heart was set
upon a reconciliation betwixt him and us, and therefore his hand
tears the curtain that was hanging up betwixt him and us ; gave it
such a rent, as it might never be whole again ; all the devils in hell
cannot sew up the rent, so as to disappoint God's design of bring-
ing his people into union and communion with him.

2. Behold, the veil of the temple was not only rent, but rent in
twain : the veil that was one, was made two, that God and man,

OF THE TEMPLE. 175

wlio were two, might be made one. It was not half rent, but
wholly rent ; rent in twain, a full and complete rent ; shewing, that
Christ, by his death, would not be a half Saviour, but a complete
Saviour, and the Author of a full and complete salvation ; taking
entirely out of the way whatever separated betwixt God and us,
not leaving so much as a stitch of the curtain to hold the two sides
of the veil together ; no, the veil was rent in twain. And not only
so, but,

3. Behold the veil was rent feom the top to the bottom : The
veil was rent from the top, the highest thing that separated be-
twixt God and us was rent in twain ; we could never have reached
up to the top of the veil ; yea, the hands and arms of all the men
on earth, and angels in heaven, were too short to reach to the top
of the infinite justice and holiness of God, that interposed betwixt
him and us : the top of this veil, this wall of partition, was higher
than heaven ; what could we or any other creature do for rending
it from the top ? But Christ put up his hand, as it were, to the
top of the veil, and rent it from the top. The rent begins at the
top, but it does not stop here : For,

4. The veil is also rent to the bottom : the bottom of this veil,
that did separate- betwixt God and us, did reach as deep as the
bottom of hell : who could descend to hell for us to rend the veil to
the bottom ? According to the lamentation of one Joannes Seneca
upon his death-bed, "We have here," says he, "some that will go to
the quire for us, some that will play for us, some that will say
mass for us, some that will pray for us ; but where is there one
that will go to hell for us ?" But, O happy believer, Christ is one
that hath gone to hell for you, that he ml^'ht quench all the flames
of hell with his blood, and conquer all the powers of hell that were
in the way betwixt you and heaven. He descended to hell, in a
manner, that he might rend the bottom of the veil. But there is
yet more here, he not only rends the veil at the top and at the
bottom, but,

'5. From the top to the bottom all is rent ; both the top and the
bottom, and all that is betwixt the top and the bottom, all the im-
pediments betwixt heaven and hell are removed. Though heaven
be purchased, and hell vanquished, yet there might be something
in the earth, something in the world, betwixt heaven and hell that
might obstruct the passage to the holiest ; well, but the rent is
from the top to the bottom : all that comes betwixt the top and the
bottom is rent as well as both ends ; so that there is access from
the lowest part of misery to the highest happiness, a long rent, in

176 THE RENT VEIL

a manner, from tlie top of lieaven to tlie bottom of hell. We fell
as low as hell by sin, but Christ by his death hath made an open
way from hell to heaven ; for, " behold, the veil of the temple was
rent in twain from the top to the bottom."

lY. The fourth thing. For what end was the veil rent ? I shall
tell yon only these two ends of it. 1. That Christ might enter
into the holiest as our High-priest for us. 2. That we might enter
in also after him and through him.

1. I say, the veil of the temple was rent, that Christ our glorious
High-priest might enter into the holy of holies in our name.. I
told you, that the veil of the temple was that which parted betwixt
the holy place and the most holy, and which kept off people from
drawing near to the most holy place. The veil was for conceal-
ment; and none might enter within the veil but the high-
priest, and he was not to enter in without blood, the blood of the
sacrifice along with him, as you see, Heb. ix. 3, 7. Now, the
most holy place was a type of heaven ; so our Lord Jesus Christ
having shed his own blood, entered within the veil into heaven,
the true holy of holies, carrying in with him the blood of his own
sacrifice, Heb. iv. 12 ; "Neither by the blood of goats and calves,
but by his own blood, he entered in once into the holy place."
Not that Christ did carry into heaven his own substantial blood in
.his hand ; we are not to understand it so carnally, but that, in a
spiritual sense, and virtually, he did so. Under the law, the day
of atonement was upon that day when the high-priest went into the
holy of holies, Lev. xvi. 30 ; on that day the people were pardoned
all their sins, and cleansed from all their transgressions : when the
high-priest had been witHin the veil in the holy of holies, then was
the atonement actually made : though the blood was shed without
the camp, yet the atonement was not made till it was brought into
the holy place. Lev. xvi. 14, 15. What did this typify, but that our
atonement was perfectly i];iade upon Christ's going into the holy of
holies, namely heaven ? See Heb. ix. 24 ; " For Christ is not
entered into the holy place made with hands, which are the figures
of the true ; but into heaven itself, now to appear in the presence
of God for us." Perhaps you have thought hitherto that the work
of our redemption was perfectly completed on the cross, so as there
was no more to be done ; but know, it was not enough for the
sacrifice to be killed without the camp, but the blood must be
carried into the holy of holies ; all was not done till that was done.
Indeed when Christ died, the sacrifice was slain, the blood was
shed; there was no more sacrifice to succeed, all was finished in that

OF THE TEMPLE. 177

respect ; but yet all was not done until the true veil being rent as
well as the typical : the blood of Christ was carried into the holy
place within the veil, that is, into heaven. Though Christ did not
personally ascend to heaven, as I said in the explication, till above
forty days after, yet he immediately acquired a right to enter, and
had a virtual admission ; so that his entrance began in his death ;
and when he ascended into heaven he completed and perfected that
in his own person, in the true holy of holies, heaven itself, which
the high-priest did typically in the figurative holy of holies, which
was of old under the law in the earth ; and there hath Christ, in
the power and virtue of his blood, made atonement ; and as the
high-priest did under the law, he carried in with him all the names
of all the tribes of Israel on his breast ; and by the power of this
blood of the sacrifice made a full atonement. But then,

2. Another end of rending the veil was, not only that he might
make a way for himself, as our Priest, into the most holy place,
but that he might make a way for us in him ; that we might enter
in also, and have access to God through him, access to heaven through
him. See therefore how the believer is said to follow in after Christ into
the holiest within the veil, Heb. vi. 19, 20. They are said to flee for refuge
to the hope set before them, "which hope we have as an anchor of the
soul, both sure and steadfast, and which entereth into that within
the veil ; whither the Forerunner is for us entered, even Jesus,
made an High-priest forever after the order of Melchisedec." Heb.
X. 19, 20. We have "boldness to enter into the holiest by the
blood of Jesus, by a new and living way, which he hath conse-
crated for us, through the veil, that is to say, his flesh." Where
our way to heaven, or to the holiest, is said to be through the
blood of Christ ; or, which is all one, through his flesh offered as a
propitatory sacrifice ; by which, as by the rent veil, we have bold-
ness to enter. Now, this entrance into the holiest, or access to
God that we have in Christ, is two-fold, either inchoative here, or
consummate hereafter.

( 1. ) There is an initial, inclioatke, or begun entrance that we
have into the holiest in time. In the most holy place was the golden
altar, and symbols of God's presence and glorious majesty, tind
access thereto was typical of our access to God and heaven; which
access we have now with boldness even in time, through the rent
veil by which our High-priest hath entered into the holy place.
Heb. iv. 14, 16 ; " Seeing then that we have a great High-priest,
that is passed into the heavens, Jesus the Son of God," " let us
therefore come boldly unto the throne of grace." And so it is

12

178 ' THEEENTVEIL

inferred from this same doctrine, Heb. x. 22 ; " Let us draw near
witli a true heart in full assurance of faith," Quest. What is that
nearness to God, and access to him, that a man hath in time, when
he is brought within the veil ? Answ. In a word. It lies not only
in the first application of grace, and change of the man's state,
when in Christ Jesus he that was afar off is made nigh by the
blood of Christ: for, whenever the virtue of that blood comes
upon us by the Spirit of Christ, God comes near to us, and we are
brought near to God ; but there is still more and more nearness
enjoyed by his people. Exercised Christians are able to give a
distinct account of their having this nearness at some times, and
of their want of it at other times. He may be suspected indeed
for an hypocrite that hath no changes, Psal. Iv. 19 ; for the true
Christian's sky is never long clear and without clouds : change of
weather, and change of way, is usually found by travellers to
heaven. Every believer indeed hath still the Spirit of Christ
dwelling in him ; for, if any man hath not the Spirit of Christ, he
is none of his : but there are some singular outpourings of the
Spirit promised and bestowed, and well known by all believers, and
they are precious enjoyments. This Spirit "the world cannot
receive, because it seeth him not, neither knoweth him:" says
Christ; " but ye know him ; for he dwelleth with you, and shall
be in you," John xiv. 17. — This access to God within the veil, is
sometimes experienced in prayer ; yea, most frequently in that
exercise is the light of God's countenance lifted up, and the soul
made to say, I love the Lord, because he hath heard the voice of
my supplication. Do not ye, believers, know this, that sometimes
you have been so troubled that you could not speak?" Psal. Ixxvii.
•1 ; that your hearts have been so bound and straitened, that you
could do nothing, and say nothing before the Lord, but sit as dumb
and oppressed, all dark above^ all dead within, and all doors shut
upon you ? You durst not neglect prayer, and yet you could not
perform it ; but behold, you have quickly found the two-leaved gates
cast open to you ; your hearts enlarged, and mouths wide opened
in asking; the windows of heaven open, and the banks of the
river of life broken down, and the streams gushing in upon you,
like that in Isa. xliv. 3 ; " I will pour water upon him that is
thirsty, and floods upon the dry ground." — Also, this access to
God within the veil, is sometimes experienced in sweet communion
and Fellowship with God ; Truly our fellowship is with the Father,
and with his Son Jesus Christ. This communion with God is a
mystery, sweet indeed to them that have it, and surpassing all the

OF THE TEMPLE. 179

deliglits of sense and reason ; but to tliem that have it not, it is
incredible and unintelligible : a stranger intermeddles not with this
joy. Ye that know not what it is, although the word be full of
suitable and savoury expressions of it, yet it is a riddle and dark
parable to you; it is only tasting of it that can declare its transcen-
dent sweetness. 0 taste and see that God is good ! You that
know what it is, though you cannot express it, yet you can relish
and understand some sound words about it. It may be, you feel it
sometimes in the secret retirements of the house, sometimes in the
fields, or under a bush, as ISTathanael under the fig-tree ; but what
you felt, you cannot make the world understand : only when the
Lord directs the minister to speak somewhat suitably to it, then
you are ready to think, 0 it is just like the thing I felt at such
a time and such a place ; that which the minister is saying from
God's word, hath a sweet sound of that which I got yonder, when
none in all the world heard me or saw me : But (Nathanael) when
thou wast under the fig tree I saw thee, says Christ : I heard you
groaning to me; I saw you wrestling with me; I put your tears in
my bottle, and poured in my comforts into your soul. 0, know
you what it is to be brought near to him, and to have the clouds
and veils that are on your hearts, or on your faces, scattered, and
the light of his countenance lifted up upon you ? Have you not
been sometimes on the mount, so as to think, O how good is it to be
here ? Have you not known what the warm and healing beams of
the Sun of righteousness upon you are ? Have you not tasted that
in his company that hath made all the wells of worldly comfort,
like puddle water, loathsome and unsavoury to you ; yea, that hath
made you groan in this tabernacle, and long to be at that complete
and uninterrupted communion above, whereof all you tasted on
earth is but a small earnest? — However, the veil was rent, that you
might enter within the veil into the holiest, to a begun heaven even
in time. Grace being the same specifically with glory ; there is
but a gradual difference : and therefore the believer, even on earth,
is said to be "come unto mount Zion, and unto the city of the living
God, the heavenly Jerusalem, and to an innumerable company of
angels, to the general assembly and church of the firstborn, which
are written in heaven, and to God the judge of all, and to the
spirits of just men made perfect," Heb, xii. 22, 23. Why, when
does the believer come to all this ? Even when he comes by faith
to Jesus the Mediator of the new covenant, and to the blood of
sprinkling, then he is come to heaven itself, the true holy of holies
inchoatively, or by a begun entrance. But,

180 THE EENT VEIL

( 2. ) There is a consummative entrance into the holiest, that the
believer shall have, as a fruit of the rending of the veil, and that
is when he comes to the heaven above, to the higher house, whither
the Forerunner is for us entered, having rent the veil, which was
rent, that we might have access to God in glory as well as in
grace, and then the believer will not be half in, as it were, but
completely within the veil ; for then will his communion with God
be completed, then his knowledge of God, his love to God, his de-
light in God, his vision of God's glory, his conformity to God's
image, will all be complete ; for that which is in part shall be done
away, and that which is perfect shall come, 1 Cor. xiii. 10. 0
what a sweet exchange will that be, when faith will say to vision,
I give place to you ; when hope will say to fruition, I give place
to you ; when grace will say to glory, I give place to you ; when
partial communion will say to perfection, I give place to you ; when
short passing blinks will say to uninterrupted everlasting joys, I
give place to you ! Little wonder then, believers long to be wholly
within the veil ; (but I insist not on it) for then indeed he fully
enters into the holiest by the blood of Jesus.

Thus you see the two great ends for which the veil was rent,
namely, that way might be made for Christ's entering into the holy
of holies, and so for our entering in also through him, and after him.
But I come now to

V. The fifth thing, viz. the Application. Is it so, that Christ
hath by his death rent the veil that interposed betwixt God and us,
and obstructed our access to him ? Then, first for information :
hence we may see,

1. What a full feast of love we have to feed upon on a commu-
nion-day, namely, the love of Christ, not only in dying, but in
rending the veil, that he might enter into the holiest for us. The
apostle says, that Christ loved us ; and how does he prove it ?
Eph. V. 2 ; He gave " himself for us an offering and a sacrifice to
God for a sweet-smelling savour :" this savoury and sweet-smelling
sacrifice, was the offering of incense ; and where was the incense
offered under the law ? why, it was offered within the veil. God tells
Moses, that Aaron should take his handful of sweet incense beaten
small, and bring it within the veil, Lev. xvi. 12. Now, Christ
having given himself an offering and sacrifice to God without the
camp in this world, he rends the veil, and goes to heaven, and
offers himself as incense within the veil. Perhaps you have seen
and thoiight upon the love of Christ, in his dying upon the cross,
in his making himself a sacrifice ; but, 0 see his love also in his

OF THE'TEMPLE. 181

incense witliin tlie veil. We feed too sparingly upon Christ ; and
therefore our faith is weak: we eat, for the most part, but of one dish,
Christ, as the paschal Lamb slain on the cross, but we should learn
to feed upon Christ as a Priest gone in within the veil : our faith
should not tarry on the cross, but we should carry it further, even
after Christ, within the veil, into heaven itself Our faith should
flee for refuge, to lay hold upon all the hope that is set before us : the
anchor of our soul will not be so sure and stedfast, as it might be,
except it enter within the veil, Heb, vi. 19, As the apostle says
of patience, Let it have its perfect work, so we say of faith, let it
have its perfect work ; let us follow Christ within the veil, and
view him, not only shedding his blood, but entering into the holy
of holies within the veil, and sprinkling his blood upon the mercy-
seat and before it. Lev. xvi. 15. The priests under the law
sprinkled the mercy-seat, which was within the veil, all over,
and when Christ went to heaven within the veil, he did that
in substance, which the priests did in ceremony, in order
to make a full atonement : and when faith is acted upon all this,
then the believer is said to be come to the blood of sprinkling ; and
we act not our faith far enough, when we act it no further than
the death of Christ ; for the atonement was not actually perfected,
though it was made fundamentally on the cross, yet not formally,
till upon the rending of the veil, our High-Priest entered into the
holy place, and sprinkled the mercy-seat with his blood ; by which
act mercy and justice are actually met, and kiss each other.

2. If the veil of the temple be rent, hence we may see the glory
of the New Testament dispensation, beyond that of the Old ; the
veil of the covering is rent, the darkness of that dispensation re-
moved by the death of Christ, and Old Testament mysteries un-
veiled ; so that now, he that runs may read the meaning of them.
Now we see clearly, that the mercy-seat signified Christ, the great
propitiation ; the pot of manna signified Christ, the bread of life.
Now we all with open face beholding the glory of the Lord, as in
a glass, which helps the sight as the veil hindered it ; and that the
veil of the temple was rent, it may give us ground iiirther to
expect, that the veil shall be taken away from tlie hearts of the
Jews; for even to this day, when Moses is read, tlio veil is upon
their hearts ; nevertheless when it shall turn to the Lord, the veil
shall be taken away, 2 Cor. iii. 15.

3. If by the death of Christ the veil be rent, that interposed be-
twixt God and us, hence we may see what is the way to heaven,
and what access we have this way ; why. We have boldness to

182 THEEENTVEIL

come to the holiest by the blood of Jesus, by that new and living
way, that he hath consecrated through the veil. We may come
boldly to the throne of grace, for the veil is rent ; by the blood of
Jesus, the way is open. How shall the unholiest of sinners ven-
ture to come into the holiest of all, or to God's presence ? Yea,
says the Holy Ghost, by the blood of Jesus, by the rent veil.
There are many mistakes about the way to the holy place ; it is a
dreadful thing to think, that many who have heard the gospel, it
may be, ten, twenty, thirty years, if they be asked of the way to
heaven, they will say, why, if we do justly, live honestly and
civilly, and do as we would be done to, we shall surely be saved.
But I tell you, you shall surely be damned, if no more be done.
0 sad, that after all the light that hath shined about the way of
salvation by the slain Son of God, that civility that is to be found
among heathens, is all the title that a great many have to eternal
life. Others, they hope to get to heaven by a better righteousness,
but it is a righteousness of their own ; they say they will do as
well as they can ; they must read, and pray, and hear, and the
like, and so they find out a way to heaven for themselves : some
cannot endure to hear any thing spoken against self-righteousness,
as if no person were in danger to be ruined by it ; whereas this is
a great part of the strong man's armour, whereby he keeps posses-
sion of souls. I tell you, Sirs, your false righteousness, is so far
from being the way to heaven, that true holiness itself is but the
business that people have to do who are in the way ; there will
never be another way to heaven but Christ : holiness is the walk,
Christ is the way in which we walk. Col. ii. 6 ; "As ye have there-
fore received Christ Jesus the Lord, so walk ye in him." I am
the way, no man comes to the Father, but by me. This is the new
and living way, consecrated through the veil. The veil of the
temple is rent, and the way to the holiest lies through the rent
veil. Every person thinks, that it is very hard to get to heaven, and
that it will cost a great deal of time, and pains, and struggling :
but, says one, here is the mischief of it ; people do not know, that
it is hard to know the way to heaven, and that flesh and blood
cannot reveal it, till God himself send in a beam of light upon the
heart, and give the Spirit of wisdom and revelation in the know-
ledge of Christ, who is the way, having by his death rent the veil.
0 this way is little known, and yet we assure you, that there is
free access for you all this way ; and nothing to hinder your access
to God and heaven this way, if it be not your own ignorant imbe-
lieving heart ; nothing to hinder your entering into the holiest, for

OF THE TEMPLE. 183

the veil Is rent, tlie law is fulfilled, justice is satisfied, holiness
vindicated, sin is expiated. Will you go to heaven this way, man,
■woman ? for the door is open for you, the veil is rent for you ; to
you is the word of this salvation sent ; to you, man, woman, young
or old ; whosoever hears me, to you is the way to the holiest made
patent : and whosoever will, let him come and enter in ; and him
that Cometh he will in no wise cast out. What in all the world is
to hinder you from coming in ? The law, however holy, needs not
hinder you, here is a righteousness ; justice, however awful, needs
not hinder you, here is a satisfaction ; your sins, however great,
need not hinder you, here is a sacrifice : all these veils are rent,
what should hinder ? Are there any other veils to be rent ? O,
say you, the veil of darkness, ignorance, enmity, and imbelief that
is upon my heart. Well, let me tell you, that needs not hinder
you neither to come to Christ, and employ him to rend these veils
on your part ; that is but little for him to do, who could rend such
great veils as were on God's part. 0 Sirs, he is good at rending
veils ; give him work, and the work is done. Did he not rend a
greater veil, when he satisfied infinite justice, and stopt up the
flood-gates of divine wrath ? and if he hath done the greater, O
will you not employ him to do the less ? Why, say you, if I
knew that he rent that great veil for me, I would not fear, but he
would render the lesser : why, man, the veil was rent for sinners,
and why not for you ? Christ came to save sinners. But say you,
all shall not be saved and brought within the veil, and perhaps
not I. We answer. Some shall be saved, and why not you?
wherefore are not all that hear this gospel saved, but because they
will not give employment to Christ to save them ? Through unbe-
lief they think he meant no favour towards them, when he rent
the veil, and so stand aloft from him, saying. It was not for me ;
but I declare in his name, it was for you, man ; for you, woman ;
whoever will have the benefit of it. The gospel notifies in general,
that the veil is rent for you all, so far as that God calls and com-
mands you all to come in to the holiest by this way, this new and
living way consecrated through the veil, and if you do not, you
shall be damned for your neglect of it. But as for your particular
personal knowledge of your actual interest in the benefit of this
rent veil, it is impossible for you to have it, till you come to Christ
and sue for it : therefore, let nothing hinder you to enter, since the
veil is rent, and the way patent : you have nothing to do yourself,
for you cannot rend any veil ; all that you have to do, is to consent
that Christ should rend all veils bet\vixt God and you ; for he will

18-i THE KENT VEIL

be a complete Saviour ; lie will not leave a rag of tlie veil for you
to rend, but with his own hand will rend all in twain from the top
to the bottom. 0 say, Amen to it, that he may get all the work,
and all the praise.

Use second, for examination. Try what interest you have in
this privilege : if the veil be actually rent from the top to the bot-
tom, with respect to you ; try whether or not you have gone in
within the rent veil of the temple, to the holy of holies. The veil
was rent fundamentally, when Christ gave up the ghost ; it was
rent formally, when he entered into the holiest. The veil is rent
objectively, in the preaching of this gospel ; and now the question
is,, if the veil be rent subjectively, and so as you have the actual
saving benefit of it in your own person. It is not enough that the
veil is rent doctrinally for you, so as you have liberty to go into
the holy 'place, but whether is the veil rent effectually to you, and
in you, so as you have stept in to the holiest by the rent veil ?
And,

1. If you be a believer indeed, in whom the veil is savingly rent,
then you have got a humbling sight and sense of the veil that inter-
posed betwixt God and you, and have seen yourself to be without
the veil. Did you ever see such a veil of wrath on God's part,
and such a veil of guilt on your part ? such a veil of a broken law,
incensed justice, and injured holiness on the one hand ; and such a
veil of sin, darkness, unbelief, and enmity on the other hand, as
hath made you to despair that ever the veil would be rent by you,
or any creature in heaven or earth, and made you see yourself lost
and undone, crying out. Men and brethren, what shall I do to be
saved ? Did you never see your sad state, as having a black veil
standing up betwixt God and you ? The exercise of persons about
religion is suspicious, if they never saw the veil. Some will say,
0 I have seen many evils about me, and I have an evil heart, and
an evil frame of heart : but I ask, man, did you ever see yourself
to be in an evil state, in a state of distance from God ; in a state of
separation from God, by reason of the veil that was betwixt him
and you ? The effectual rending of the veil begins here, namely,
at a humbling sight of the separating veil ; the man sees himself
without the veil, and so within the flood mark of God's wrath.

2. If the veil be effectually rent in you, then you have seen the
glory of him that rent the veil, and the glory of God through the
rent veil ; something of the glory of God in Christ. The apostle
tells us, Heb. x. 19, 20. That Christ's flesh, that is, his human
nature, is the veil for us to enter by to the holy of holies ; that is,

OF THE TEMPLE. 185

heaven or God's presence, God's face: so that in his flesh, or
human nature of Christ, we may see the very face, the very bright-
ness of the glory of God as in a mirror. Now, if the veil be rent
in you, and the face of the covering removed, then you have seen
the glory of God in Christ ; you have seen God's law fulfilled by
him, God's justice satisfied in him, God's holiness vindicated by
him, and so God's righteousness declared in the way of saving sin-
ners through him, as the propitiation in blood. Have you seen his
glory as the only way to heaven, as God's way to you, and your
way to God, as the Eender of the veil on God's part and on yours;
the glory of his death in the value and virtue of it ; in the value
of it, for rending of the veils that hindered God's access to you ;
and in the virtue of it, for rending of the veil within you that
hindered your access to God ? Have you felt something of this
virtue in rending the veil of darkness and ignorance that was upon
your understanding, and shining in upon you with the light of life ?
The effectual rending of the veil makes a man see some glory that
is within the veil ; have you seen God's glory then through the rent
veil, and that God's glorious attributes are all glorified to the
highest in this way ?

3. If the veil be effectually rent, then you have cast the anchor
of your hope within the veil, Heb. vi. 18, 19. After your soul,
like a weary vessel tossed upon the waves of convictions, fears,
terrors, could find no rest, God hath brought you at last into this
haven of rest, to cast anchor within the veil ; you have fled for
refuge to the hope set before you ; which hope you have as your
anchor, sure and stedfast, entering into that within the veil,
whither the Forerunner hath entered. Whither have you fled for
refuge, when the law and justice of God was pursuing you for your
debt, when they were ready to condemn you to hell prison ? were
you then made to flee for refuge to the Surety that God set before
you, for paying of your debt, and to say, Lord, take bail of thy
own Son for me ? I despair of ever answering such a charge as
justice and the law hath against me ; but, O look for a discharge
in the blood and righteousness of Jesus : and let that answer the
charge. When Christ entered into the holiest with his blood
within the veil, he sprinkled the mercy-seat, and when tlie soul
takes hold of this blood and righteousness of Christ, as the ground
of his acquittance from the charge of justice, then he cast anchor
within the veil.

4. If the veil be effectually rent for you, then surely you cannot
but have a superlative love for that glorious High-priest, wbo,

186 "THE EENT VEIL

by liis death, rent tlie veil, and went into tlie holiest for you. O
can you say with Paul, He loved me and gave himself for me ?
Or, can you say with Peter, Thou that knowest all things, knowest
that I love thee ? Surely, they that love him not, know nothing
yet savingly about the rending of the veil. It may be, some love
him, and dare not so confidently say it as Peter did ; but if you
can say Amen to two texts of scripture, we may warrant you that
you love him indeed. The one is a sad text, " If any man love
not the Lord Jesus Christ, let him be Anathema Maranatha."
1 Cor. xvi. 22. The true lover of Christ can say. Amen ; let them
be even cursed that do not love him, and shall not love him.
They that can say Amen to that now, they shall sit at Christ's
right hand at the great day, and say Amen to the sentence of the
great Judge, Depart from me, ye cursed. The other is a sweet text,
" Worthy is the Lamb that was slain to receive power, and riches,
and wisdom, and strength, and honour, and glory, and blessing,"
Eev. V. 12. The true lover of Christ can say. Amen ; worthy,
worthy, worthy is the Lamb to receive all praises, of all the redeem-
ed, to all eternity. They that can set the Amen of faith to this
now, they have begun to join with the triumphant company already
within the veil ; and they shall join with them forever hereafter,
saying. Salvation to our God that sits upon the throne, " and unto
the Lamb forever and ever." Indeed, if you love Christ at all,
you love him with a superlative love ; above husband, wife, chil-
dren, lands, houses, goods, and worldly comforts. You do not love
Mm at all, if you do not love him above all ; and if you love him at
all, the veil is rent, and you have got into the holiest in part ; and if
you will have patience, yet a little while and you shall get in fully.
It is impossible that a man that truly loves Christ should ev6r go to hell.
5. If the veil be effectually rent, then all the veils on your part
that continue to separate betwixt Cod and you, are matter of sad
regret to you ; the veil of indwelling sin and corruption, the veil
of darkness and ignorance, the veil of remaining enmity, the veil
of unbelief, these veils are whole and entire in the unregenerate ;
and though in believers these veils be rent, yet they are not re-
moved; regenerating grace hath given them a rent that shall never
be sewed up or healed again ; but yet, alas ! there are remaining
veils within the believer, while here ; though they be rent, yet they
hang there, and many times sadly separate betwixt God and him ;
and hence he cries, O wretched man that I am ! who shall deliver
me from the body of this death ! O to be above corruption ! O
to be within the veil ! that I may see him as he 'n, and be like

OF THE TEMPLE. 187

unto him. 0! when shall all veils be removed? when shall the
day -break, and the shadows fly away ? O ! when shall the curtain
be taken down ? Christ stands behind the curtain, and does not
manifest himself. Hath he been a veiled Christ at this communion ?
Then I am sure, believer, your heart will be saying, 0 that the
curtain were drawn ! 0 that the veil were rent in ten thousand
pieces !

6. If the veil be effectually rent, then your heart will be effectu-
ally rent also ; when the veil is rent, the heart is rent : and there
is something it is rent for, and something it is rent from.

( 1. ) Something it is rent for : it is rent for sin. Indeed the
sight of the rent veil, or of God reconciled by the blood of Jesus,
will rend the heart for sin more than all the thunders of Sinai, or
flames of hell ; They shall look on him whom they have pierced,
and mourn. When a man reads his sins, as they are written upon
the cross of Christ, with the red ink of his sin pardoning blood,
0 then he reads them over with tears of joy, and his heart is kindly

rent from sin ; then he cries, behold I am vile. When the veil

is rent, the heart is rent, not only for his own sins, but for the sins
of others; Elvers of tears run down mine eyes, because of the
wicked that break thy law. I beheld transgressors, and was
grieved. They that can see God dishonoured, and hear men curse
and swear, and blaspheme the holy name of God, and yet never be
troubled about it, surely the veil remains upon their hearts, other-
wise their hearts would rend for the sins of others, and of the gen-
eration : Set a mark upon the foreheads of them that sigh and cry,

for all the abominations that are done in the midst thereof.

Again, when the veil is rent, the heart is rent for the Lord's
anger and absence : nothing fears them more than the Lord's
anger ; O rebuke me not in thy wrath, neither chasten me in thy
hot displeasure. Nothing affects them more than the Lord's
absence ; for these things they weep : Mine eyes, mine eyes run
down with waters, because the Comforter that should relieve my
soul is far from me. O the little lamentation after an absent God,
an angry God at this day ! — Again, when the veil is rent, the heart
is rent for the calamities of the church, Jer. ix. 1 ; " 0 that my
head were waters, and mine eyes a fountain of tears, that I might

weep day and night for the slain of the daughters of my people."
* * *

( 2. ) If the veil be effectually rent, then, as there are some
things your heart will be rent for, so there are some things your
hearts will be rent from. Why, your hearts will be rent from sin

188 THE RENT VEIL

as well as rent for sin ; your heart will say with. Epliraim, What
have I to do any more witli idols ? what have I to do any more
with lusts ? All that expect to get into the holy of holies in the
heavenly temple, are students of holiness and purity : He that hath
this hope purifieth himself even as he is pure. Christ having rent
the veil, entered into the holiest with blood ; and believers are
daily besprinkling themselves with that blood, that so they may
enter in all sprinkled over with that blood also. Believers want
not sin, and it cleaves to them here ; but they are so far from
cleaving to it, that it is the desire of their soul to be rent from it,
and therefore their daily sins oblige them to make daily application

to the blood of sprinkling, Again, if the veil be effectually rent,

then your heart will be rent from the world. O but this globe of
earth, and all the glory of it looks but like a filthy mote, a piece
of dung, to the man who hath got his heart within the veil. The
glory of God in Christ darkens all created glory. What cares he
for worldly pleasures, who hath Christ for his delight ? What
cares he for worldly profits, who hath Christ for his gain ? What
cares he for worldly honour, who hath Christ for his crown of
glo'ry ? What cares he for the world's all, who hath Christ for his

all in all ? His heart is rent from the world. Again, when the

veil is rent, the man's heart is rent from the law : He that is mar-
ried to Christ, is divorced from the law, Rom. vii. 4. The law, as
a covenant of works, the believer hath nothing to do with it. He
does not owe it a cup of cold water, as one says ; for Christ hath
perfectly fulfilled the condition of the covenant of works; and
therefore, if the law challenge him, he sends it to Christ for a per-
fect obedience ; if the penalty challenged him, he sends it to Christ
for a complete satisfaction. He desires, with Paul, to be found in
Christ, and would not be found in his own righteousness for ten
thousand worlds : he sees so much unholiness in his own holiness ; so
much unrighteousness in his own righteousness ; so much carnality,
in all his spirituality ; so much earthliness, in all his heavenliness ;
so much sin in all his duties ; that he is sure God may damn him
for his best duties as well as his worst sins : and therefore he hath
no expectation from the law, but is rent from it, and joined to the
Lord Jesus, saying, In the Lord only have I righteousness and

strength In a word, when the veil is effectually rent, the man

is rent from Self : it is very hard indeed to rend a man
from himself; self insinuates itself into all our praying,
preaching, and communicating. However, the power of self is
broken in all true believers. Instead of self-estimation he is
brought to that, Behold, I am vile ; he hath never a good word to

OF THE TEMPLE. 189

speak of Hmself, not a good thought to think of himself; but
every time he prays, every time he communicates, he cries out,
Behokl, I am vile. Instead of self-justification, he is brought to
that, I will lay my hand upon my mouth ; I will not answer, I
cannot justify myself, but must condemn myself, and justify the
Lord. Instead of self-love, he is brought to that, I abhor myself,
and repent in dust and ashes : Self-loathing and abhorence takes
place. Instead of self-will, he is brought to that. Lord, what will
thou have me to do ? Instead of self-ease and carnal security, he
is brought to that, 0 what shall I do to be saved ? And after the
first exercise about salvation hath landed in conversion, he is
always exercising himself to godliness, and giving employment to
Christ to carry on and complete his salvation, and restless till sal-
vation be completed. Instead of self-fullness and sufficiency, he is
brought to that, In me, that is in my flesh, dwelleth no good thing :
he sees himself empty of all good, and filled with all evil. Instead
of self-confidence and hope, he is brought to that, We had the sen-
tence of death in ourselves, that we should not trust in ourselves,
but in God, which raised the dead. They are brought to despair
in themselves. And instead of self righteousness, of which before,
they are brought to that. All our righteousnesses are as filthy rags.

Thus, in so far as they share of the saving benefit of the rent

veil, so far are they rent from self : and thus, by these things you
-may examine youi'selves, what interest you have in this privilege
of Christ's rending of the veil betwixt God and you.

Use third, For terror to unbelievers, who, though they hear that
the veil is rent, and so a free access to the holy of holies pro-
claimed, yet they are not at all concerned about entering in by
this rent veil. The door of heaven is open to you, but you will
not come in ; the veil of the temple is rent, but you will not enter,
0 wretched creature, how can you answer that challenge, John v.
40; "Ye will not come to me, that ye might have life?" You
have no grace, no holiness, no repentance, no good thing; but,
says Christ, you will not come to me that you might have grace,
you will not come to me that you might have holiness, you will
not come to me that you might have repentance, you will not come
to me that you might have all good things that you need. The
veil is rent, the door is open, but you will not come in. 0 ! what

will you do in the day of visitation ? What will you do, when

he that rent the veil shall rend your soul and body in twain, and
say, 0 slighter of the Son of God, come and give account of what
use you have made of the sabbaths, sermons, and commuDion-

190 THE RENT VEIL

seasons ttat yoti enjoyed ? Perhaps you are little thinking on
death, but what know you but God will say to you, Thou fool,
this night thy soul shall be required of thee ? I defy all the min-
isters on earth to assure you that you shall live to get another offer
of Christ to-morrow. Many here will not come again to-morrow ;
and many here may never have another venture for heaven. 0 !
what will you do, when he that rent the veil that you might have
access to God, will rend these heavens, and come down to judg-
ment ? Behold, he cometh with clouds, and every eye shall see
him ! With what countenance will you look him in the face in
judgment, when you did not care for a sight of his face in mercy
through the rent veil ? 0 what a dreadful voice will that be to
you, when he will say, Else ye dead, and come to judgment ! Eise
ye undervaluers of the gospel, and give an account of yourselves !
Do you know, that while you are neglecting the gospel, and slight-
ing the Son of God, you are saying with the Jews, " His blood be
on us, and on our children?" The guilt of the blood of Christ is
upon you, and upon the generation after you, that follow your ex-
ample ; and, 0 ! how terrible will it be, when he comes to make in-
quisition for blood, for the blood of God which you trampled under
foot ! 0 ! how will you then wish to be rent and ground in pieces, when
you shall find all the curses of the Bible lighting upon you ! 0
what will you do, when he that rent the veil, shall openly rend
you from the company of God, saints, and angels, and set you with
the goats on his left hand ! When you shall see some of your ac-
quaintances that are here, standing on his right hand, how will
you then think with yourself, O what hindered me, that I did not
consent to the gospel as well as they ? You now join with them
in the same congregation, but your hearts are disjoined from them ;
you separate from them in your choice, your affections, your dis-
position, and conversation; but ere long, there shall be another
kind of separation ; you that will not come in among them through
the rent veil now, there shall be a veil hung up betwixt you and
them, that shall never be rent ; yea, a veil betwixt you and the
glory of God ; for you shall be punished with everlasting destruc-
tion, from the presence of the Lord, and from t'he glory of his
power : he that rent the veil to pieces, will eternally tear you to
pieces, when there shall be none to deliver. Now, the veil is rent
betwixt God and you, so as you may come to God's presence with
boldness, through the new and living way that is consecrated
through the veil ; and you shall have God, and Christ, and saints,
and angels, all welcoming you ; for, the Spirit and the bride say,

OF THE TEMPLE. 191

Come ; and wlioever will, let Mm come, for the veil is rent ; but if
once you go down by the sides of bottomless Topbet, tbe veil that
then shall be placed betwixt God and you, will never, never, never
be rent, so long as eternity lasts. You will never hear again such
a sweet word ; and, 0 what would you then give for such a word
as that. Behold, the veil is rent, that you may come to God's favour
and fellowship ? but no such news shall be heard in hell : now, only
now, is the accepted time, now is the day of salvation ; to-day, if
ye will hear his voice, harden not your hearts ; but think of com-
ing into the holy of holies, while you hear that the veil is rent, and
nothing to hinder you.

Use fourth, for consolation to believers, to whom the veil is so
efi'ectually rent in twain, that from the marks given, they may con-
clude, they have made some entrance within the veil, by coming
to a God in Christ, and casting their anchor within the veil. I
have a word of comfort to say to you, though perhaps you are still
complaining of many veils that separate betwixt God and you ; yet
a little while, and you shall have a triumphant entrance ministered
unto you, into the holy of holies above, whither the Forerunner
hath for you entered ; for, " Behold, the veil of the temple was
rent in twain from the top to the bottom ;" therefore you shall come
into Zion with songs, and everlasting joy upon your heads ; you
shall obtain joy and gladness, and sorrow and sighing shall flee
away, and then all veils shall be rent and removed for ever. I
will tell you, for your comfort, of a few veils that then shall be
rent ; for the rending of the veil of the temple, promises the rend-
ing of all veils in a short while.

1. Then, the veil of sin and corruption shall be rent in twain ; all
the rents, all the strokes that sin gets by the word, the rod, the
Spirit, never rends a body of death from you ; but still you are
groaning under a sense of indwelling-sin, that separates betwixt
God and you : but then, O then, believer, this veil shall be rent in
twain from the top to the bottom, and from the bottom to the top ;
both root and branch shall be rent and removed ; for, When he
shall appear, you shall be like him : your conformity to him shall
be complete ; you must go to heaven dragging a body of death
after you ; but whenever you come to the port of glory, there will
be a joyful parting ; for you shall take an everlasting farewell of
all your lusts and corruptions ; then you will say. Farewell with
all our hearts ; and glory to God that we shall never meet again.
Blessed be God, we shall never see your face again.

2. Then shall the veil of darkness and distance be rent in

192 THE RENT VEIL

twain ; for tlien darkness will give way to liglit, glorious light ;
and distance will give way to presence, glorious and everlasting
presence. Now you say, I cannot see h.im, he is far away ; but,
says Christ, " Father, I will that they also, whom thou hast given
me, be with me where I am ; that they may behold my glory :" to
be "with me where I am;" there is distance removed; to "behold
my glory," there is darkness removed. Darkness and distance
now, create doabts and fears ; but doubts and fears will then take
wings and flee away, never to return again ; for. The face of the
covering shall be entirely removed, Isa. xxv. 7, 8.

8. Then shall the veil of ordinances be rent in twain : any view
we have of God% glory now, is mediate, through the intervention
of means and ordinances ; any glimpse we get of his beauty is
through the dim glass of duties and ordinances ; for. Now we see
through a glass darkly, says the apostle ; but the time comes when
the glass shall be broken, and we shall see him as he is, in an
immediate manner ; Eev. xxi. 22. " I saw no temple therein ; for
the Lord God Almighty and the Lamb, are the temple of it." And
then shall the saints be able to say, the half of his glory hath not
been told, when they shall see him face to face, and not the skirts
of his garments only.

The veil of scanty enjoyments will be rent in twain ; the veil of
passing blinks and interrupted views. The life of the saint here,
is mostly a life of desire; he can never get his desire fully satisfied;
and when you get any desirable meeting with the Lord, why, it is
but a blink and away ; your desires are but increased thereby, and
your melancholy wants remain unsupplied : but within the veil all
desires shall be satisfied, all wants shall be supplied; for, "In thy
presence is fullness of joy ; and at thy right hand there are plea-
sures ibr evermore." No clouds, no night, no desertion there ; no
such complaint as this, O why hidest thou thy face ? The best commu-
nion and enjoyment here admits of interruption ; but that which is
above, is uninterrupted ; no tempting devil, no deceitful heart, no
dismal cloud to darken their day, or interrupt their vision and
fruition of God. Christ is here only passing by us, and as a way-
faring man, that tarries only for a night ; yea, hardly for a night :
no sooner does he enter, but he is away ; no sooner does the heart
begin to open to him sometime, than, alas ! he is gone. Song v. 6.
" I opened to my Beloved, but my Beloved had withdrawn him-
self, and was gone :" but then their enjoyment shall be full, and ever-
lasting, and uninterrupted; for. So shall they ever be with the
Lord. Partial eiijuyments will give way to eternally lull enjoy-

OF THE TEMPLE. 193

ments ; For wlien that wliicli is perfect is come, that which is in
part shall be done away.

5. The veil of church-disorders and confusion shall be rent in
twain. Many times you have reason to sigh and complain, that
matters are all out of order in the church; the veil of confusion and
disorder is upon it, and the glory departed ; nothing but clouds in
our sky. * * * It is with the church, as it is with particular
believers, the Lord usually brings them to an extremity, before he
give them a deliverance : the darkest night may usher in the
clearest day ; to them that fear his name the Sun of righteousness
shall arise. Whatever dark eclipses the sun may be under at
present, do not say the sun is gone out of the firmament, because it
is a cloudy day ; the clouds may grow thicker and thicker yet ;
yea, there may not only be dark clouds, but rain, and perhaps a
terrible shower of wrath is coming ; many things look like it : but
though there should be both clouds and rain, say not the sun is
gone, and will never return and shine again ; he that rent the veil,
will rend the clouds in his own time. Yea, the rending of the veil
of the temple did foretell good to the church. It says, that he will
rear up a more glorious temple, such as is promised, Isa. liv.
11, 12. " O thou afilicted, tossed with tempest, and not comforted,
behold, I will lay thy stones with fair colours, and lay thy founda-
tions with sapphires. And I will make thy windows of agates, and
thy gates of carbuncles, and all thy borders of pleasant stones."
"Why, what is the meaning of all this ? See it in verse 13. " All
thy children shall be taught of the Lord ; and great shall be the
peace of thy children." You see it is a time of great darkness in
the church, so it is indeed ; but here is a promise of light that shall
arise. All thy children shall be taught of the Lord. Is it a time
of great division and contention ? so it is ; but here is a promise
of great peace, " Great shall be the peace of thy children." We
hope there will be a more full accomplishment of this in the
church, even in time ; but when will all this come to pass ? why,
we may come to be tried with another kind of tempest before it
come to pass ; for, see how the promise is ushered in, " O thou
afflicted, tossed with tempest, and not comforted ;" then follows the
promise of a pleasant issue. But withal never expect a perfect
church upon earth ; we hope it will be more pure, but it never will
be perfect, till that which is in part shall be done away. The time
is coming, when the bride, the Lamb's wife, shall be presented to
him without spot or wrinkle ; when the union of the saints shall
be entire, and the communion of saints shall be perfect. There

13

194 THE EENT VEIL

will be no contention, no division, no disorder in tlie general
assembly and churcli of the first-born that are written in
heaven,

6. The veil of militant graces will be rent in twain, and nothing
but triumphant graces will have the throne : Now remains faith,
hope, and love ; but the greatest of these is love. Why, love is a
triumphant grace ; and faith and hope will resign to love the chair
of state. There will be no need of militant graces in the church
triumphant ; no need of faith, where vision is ; no need of hope,
where fruition is ; no need of patience, where all tribulation is at
an end ; no need of any fighting grace, where there is nothing but
victory, light, life, love, liberty, joy, glory. You have a fighting
life of it here, but then a song of victory ; victory for evermore.

7. The veil of infirmities will be rent in twain : here believers
have infirmities on their bodies, that have no small influence on
the actings of their souls ; infirmities on their souls, darkness and
dullness in their intellect^^al powers ; infirmities of the new nature,
though created in Christ Jesus, though supported by his power,
and guided by his grace ; yet still it is a weak thing, like a new-
born babe : but none of these infirmities are in them that are within
the veil ; they are become perfect ; Then shall we all come in the
unity of the faith, to a perfect man in Christ, Eph. iv. 13. Then
that scripture shall be fully accomplished, Isa. xxx. 26 ; " The
light of the moon shall be as the light of the sun, and the light of
the sun shall be sevenfold, as the light of seven days."

8. The veil of mortality shall be rent in twain ; for, This mortal
shall put on immortality ; this corruption, shall put on incorrup-
tion ; and death shall be swallowed up in victory. The veil of
flesh, the clay tabernacle, will be rent in twain ; " We know, that
if our earthly house of this tabernacle were dissolved, we have a
building of God, an house not made with hands, eternal in the
heavens. For in this we groan, earnestly desiring to be clothed
upon with our house which is from heaven :" 2 Cor. v. 1, 2. O
was you ever brought to that man's saying, " O mortality, mor-
tality ! 0 time, time ! that will not haste away, to let eternity
come !" Was you never content to shake the sand-glass of time
to win to eternity ? was you never content to take death in your
arms, and say. Welcome, welcome ; 0 friend, welcome news, that
mortality shall be swallowed up of life ?

9. The veil of incapacity will be rent in twain : now you are not
capable of that glory which you shall be able to behold and con-
tain in heaven ; your eye is so weak, that you cannot behold the

OF THE TEMPLE. 195

Sun of righteousness shining in his strength. Though light be the
most pleasing thing to the eye ; yet the meridian brightness of the
sun cannot be looked upon without destroying the sight ; because
the faculty is not so strong, nor capable to receive the object : so it
is here, we want a capacity to behold the light of glory ; but within
the veil, or in heaven, the faculty will be strengthened, and the
capacity enlarged, to hold an exceeding great and eternal weight
of glory ; the want of which hath made some, in time, when their
cup hath overflowed with consolation, to cry out, " Lord, hold thy
hand, thy servant is a clay vessel, and can hold no more." Indeed
it is little we get here below, and it is little we can hold, though
we should get our fill ; but in heaven the capacity will be so en-
larged, that it will be able to hold a fullness of God, a fullness of
glory, a fullness of the Spirit, fullness of joy at Grod's right-hand for
ever and ever.

10. The veil of weariness shall be rent in twain ; here we soon
weary of praying and preaching, we soon weary of sermons and
sacraments. I doubt not but many here may be wearied to the
heart with this day's work. Indeed little wonder that the carnal
heart say, What a weariness is this work ? " For," as one says,
" you may take a carnal man, tie him to a post, and then kill him
with praying and j)reaching only." But even the spiritual man
himself, while he hath a wearying body of death about him, he
wearies of ordinances, he wearies of God's service ; but in heaven,
within the veil, they shall serve him without wearying or fainting,
Rev. xxii. 3 ; there his servants shall serve him. Their weary
service here is hardly to be called a service ; but there his servants
shall serve him indeed. 0 ! will it not be a mystery, and a great
wonder, if we, who cannot pray half an hour to an end, and hardly
hear an hour to an end, but will be toiled, as if we had done some
marvelous work, shall be brought to heaven, and never weary of
the service of heaven? Here is comfort, believer, you shall through
all the years of eternity, praise him, and never weary.

In a word, all the vials of trouble and trials will be rent in

twain ; There remains a rest for the people of God. The veil

of sorrow and anxiety shall be rent in twain ; for. All tears shall
be wiped from their eyes ; Sorrow and sighing shall flee away. —
The veil of sickness and uneasiness of body or soul shall be rent
in twain ; The inhabitants of that land shall not say, I am sick ;
the people that dwell therein shall be forgiven their iniquity. —
The veil of wandering thoughts and vain imaginations will be rent
in twain ; you shall not have a wrong thought or conception of

196 THE RENT VEIL

God tliroughout all eternity ; for all your heart-plagues, lusts, and
corruptions, that you have been wrestling with all your days, will
leave you ; and I am sure you will leave them with such pleasure
and satisfaction, and be so glad to part with them, that you will
hardly shake hands with them ; but rather say, the back of my
hand to you : many a sad hour, many a sigh and groan have you
cost me ; but it is well for me, that now I am quit of you for ever.
And I cannot but say, that they who now have a glad heart to
think of a parting with these, and a meeting with Christ for ever,
they have gotten some communion with him this day.

Finally, The veil of time will be rent in twain ; and the streams
of time will be swallowed up in the ocean of eternity. O how will
you say with wonder then, 0 hath such a black and ugly creature
as I was, gotten glorious Christ in my arms, never, never, never to
part again ! O how will his kind looks dart a sweetness and joy
inexpressible into your hearts, when you shall be led with the
Lamb about the river of living water, when time shall be no more !
Take all this comfort into your hearts, believers, for the God of
consolation allows you to rejoice for ever, and tg rejoice in the
hope of the glory of God, which you shall see and be for ever pos-
sessed of within the veil.

Use Fifth, For exhortation. All I shall now say, is this, if the
.veil be rent in twain by the death of Christ, 0 then come and see,
come and take, come and wonder, come and enter, come and sing.

1. Come and see. When the seal was opened, Eev. vi. then the
voice cried. Come and see : so, when the veil is rent, O come and
see ; come and see. Turn aside and see this great sight, the veil
of 'separation betwixt God and us rent in twain from the top to the
bottom. What was to be seen within the veil of the temple, you
are told, Heb. ix. 4, 5. There was to be seen the golden censer,
the golden pot, the ark of the covenant, the tables of the covenant,
and over it the cherubims of glory overshadowing the mercy-seat.
What all these did signify, I cannot stand to shew ; but in short,
they all pointed out the glory of God in Jesus Christ. Now the
veil is rent ; then look into the holiest, and see the glorious mys-
tery of redeeming love ; see the wisdom, power, holiness, justice,
goodness, and grace of God, manifested brightly in the face of
Jesus, who by his death rent the veil, that we might see heaven,
and the glory of it.

2. Come and take. The pot of manna was within the veil, as
you see in that forecited text, which signified Christ Ihe bread of
life. Now, that the veil is rent ; you may come to the holiest and

OF THE TEMPLE. 19)

take manna : if you go away fasting this night, it will be your
own fault; for you have liberty to come and take, since the
veil is rent. Christ himself is the manna ; and if you take him,
you take all things with him that you need. Do you need a par-
don ? Why, the opening of the veil is a proclamation of pardon
upon a jubilee-day. In the year of jubilee, the priests entered
within the veil into the holiest ; and there was a discharge of debt,
and liberty proclaimed ; so here is our jubilee ; Christ our High-
priest having rent the veil, and entered into the holiest, he issues
out his proclamation of indemnity ; he proclaims pardon of debt.
Many a bankrupt drowned in debt is in this green ; but behold,
the cry is, Go forth ye prisoners of hope. There is a pardon in
this pot of manna, if you will but take it ; yea, there is life to your
souls, and death to your sins in this pot of manna, if you will take
it. Object. But you will say, I cannot take what is offered to me.
Answ. I wish you indeed knew your own weakness, and sensible
of it ; No man can come to me, says Christ, except the Father
draw him ; But, O ! hath God drawn you so far as that you are
willing to take Christ, though you can do nothing ; and willing
that Christ should take you? Do you know what it is to believe?
It is not to do some great thing by your own power, no : it is a
grace that hath two eyes; with the one it looks to a man's self, and
sees his own utter weakness, saying. Not that I am suf&cient of
myself to think any thing as of myself; and with the other it looks
to God, and sees his infinite power, saying. My sufficiency is of
God. So, that to believe, is to see that you can do nothing, and to
employ the power of God to do all things for you, and in you that
you need. Now, when you are called to take Christ, you are called
to take and employ the power of God to do all things that you are
called to do, but cannot do of yourself; this power of God is in
your oifer, and you may give employment to it : Isa. xxvii. 5 ;
" Let him take hold of my strength, that he may make peace with
me, and he shall make peace with me." Did you ever know before
that the power of God was at your service? Take hold of his
power, and give employment to his power, saying. Lord, let this
power of thine be put forth upon an indigent creature, that I may
take Christ. Behold, the Father offers him for wisdom, righteous-
ness, sanctification and redemption : there is manna indeed, which
you have for the taking in this manner, saying, Lord, take me,
and I will take thee. Let thy power and grace be glorified upon
me. If you be in earnest, it is a bargain ; for he never called
a sinner to take his Son upon any other terms, but that they only
consent that Christ perform all the work, and take all the glory.

198 THE RENT VEIL

3. Come and wonder : " Behold, tlie veil of the temple was rent
in twain from the top to the bottom." Come and wonder, that all
hinderances are taken out of the way of your access to God.
"Wonder at the love of God in sending his Son to rend the veil ;
wonder at the love of Christ in rending the veil, that you might
have access to God ; wonder that it was rent at all ; wonder that
it was rent in twain ; wonder that it was rent from the to|) to the
bottom; wonder at the thing, and wonder at the occasion of it.
Christ gave up the ghost, and the veil of the temple was rent. The
rending of the veil cost him his life, it cost him his soul ; his soul
was made an offering for sin, and then the veil was rent. O, is
there no wondering at this ? It would be an evidence of a good
communion to you, if you were filled with wonder. A short wonder
is better than a long prayer.

4. Come and enter. Not only see and take, and wonder, but
also boldly enter into the holiest ; not standing in the outer-court,
as it were, or behind the veil gazing, or only putting in your hand
by the rent veil, but come in wholly, and enter boldly. The veil
is rent in twain ; O then, come and enter by the rent. You may
all come boldly to the holiest, by this new and living way that is
consecrated through the veil. 0 may such a dog, such a filthy dog
as I come ? Yes, we use to say. When doors are open, dogs come
in ; the door is open, the veil is rent ; let dogs come in and get a
crumb. The Gentiles are called dogs in scripture ; and it is said,
Without are dogs, murderers, sorcerers, the licentious ; but to all
the dogs that are without the veil, we, in God's name, proclaim
liberty to come in, and get what will save you and sanctify you.
You say you have nothing to bring with you, no grace, no good.
I tell you there is none here, but they have something to bring to
Christ with them. What is that ? Have you not much sin and
misery to bring with you ? have you not much want, weakness,
and wickedness, to bring with you ? Come with all your ills, in
order to get all good : come with your sins, and get grace ; come
with your guilt, and get a pardon ; come with your filthiness, and
get cleansing ; come with your wants, and get fullness. Let dogs
come in and get a crumb : yea, a feast. There is nothing to hinder
you, since the veil is rent. The law is not in your way, for that is
fulfilled ; the flaming cherubim is not in your way, for Christ hath
rent the veil of God's wrath, and divided the red-sea of divine
vengeance, that you might pass through. Have you a mind for
heaven, man, woman ? here is the way, it lies through the rent
veil ; and if you take not this way, you shall never enter there :

or THE TEMPLE. 199

For tliere are two porters that will keep all unbelievers out, namely,
justice and holiness. Justice will say, I must be satisfied; holiness
will say, I must be vindicated, or else you shall never enter here :
but if you come by this rent veil, you shall have open entrance
into the heavenly kingdom. Christ will say to justice. Let such a
man in, for I paid you all his debt ; holiness. Let such a man in,
for I gave you a perfect obedience for him ; look upon him in me.
This will satisfy both these porters to let believers pass. O then,
come and enter through the veil that is rent. Christless soul, who
will satisfy justice and holiness for you? These porters will never
be bribed by you. Therefore, 0 come, and enter by the rent veil,
for there is" no other way to heaven.

5. Come and sing. If you have made entrance, 0 sing, Glory
to God in the highest, that ever rent this veil. You might go
home singing, if you took up the true meaning of the text, and
turned it to a song ; and sing it with understanding, " Behold, the
veil of the temple was rent in twain from the top to the bottom,"
Behold, the veil is rent, and shall never be whole again. Behold,
the work is completed by the Son of God; the work is done, and
shall never be undone. To the Author and Finisher of this great
work be glory for ever. Amen.

SEKivroisr viii.

Covenanted Grace

FOR COVENANTING WORK.*

" Thou hast avouched the LoRD, this day to he thy God, and to walk
in his ways, and to kee]) his statutes, and his commandments, and
his judgments, and to hearken unto his voice : And the LoRD hath
avouched thee this day to he his peculiar people, as he hath promised
thee, and that thou shouldest keep all his commandments"

Deut. xxvi. 17, 18.

The solemnity of this very day hath, been great and remarkable,
and somewhat exactly parallel to it you have in these words.
From the preceding verse, God, by his servant Moses, binds all
duties of obedience to his divine commands, upon this people of
Israel, by a threefold argument. The first is drawn from the au-
thority of God, verse 19. They were not the commands of Moses,
but of God : infinite Wisdom framed them, and the power of the
King of kings made them binding to them. This day the Lord
thy God hath commanded thee to do these statutes, &c. The
second argument is drawn from his being their covenanted God,
ver. 17 ; "Thou hast avouched the Lord this day, to be thy God,"
&c. A third argument is drawn from their being his covenanted
people, ver. 18 ; " And the Lord hath avouched thee this day to be
his peculiar people," &c. Here he covenants to make them his pe-
culiar people, his obedient people, that they should keep all his
commandments ; and farther, verse 19, to make them a high peo-
ple, and to make them "high above all nations which he hath
made, in praise, and in name, and in honour ;" and make them a
holy people ; " That thou mayest be a holy people unto the Lord
thy God, as he hath spoken." But I confine myself especially to
the verses first read.

* This Sermon was preached at Sterling, December 28th, 1742, in the evening
of the day on which the Associate Pkesbyteky did, with uplifted hands, solemnly
renew the National Covenants.

FOR COVENANTING WORK:. 201

I know tne way wherein some go to work, in commenting upon
this, and such like texts, is, as if there were but one mutual cove-
nant between God and them here spoken of; whereof their part
was a promise and oath of obedience ; and God's part, a promise,
that upon that condition he would do so and so for them ; and thus
turning it to a covenant of works, with stipulation and restipula-
tion. But, we have not so learned Christ, nor the truth as it is in
him, as to conceive it in this manner : it was a gross view of it,
this way, that made the most part of that Israel of God, so soon to
break all their engagements ; they made a covenant of duty with
God, without taking hold on God's covenant of grace, exhibit to
them ; and hence they so perfidiously break their covenant : and
therefore, when God returned to them, he put them in mind of his
covenant which they had forgotten, and put a difference between
that covenant of theirs, and his covenant; "Nevertheless I will re-
member my covenant with thee in the days of thy youth," — and
" thou shalt remember thy ways, and be ashamed ;" and I will do
so and so for thee, "but not by thy covenant," Ezek. xvi. 60, 61.
Whatever peculiar privileges, and temporal blessings, were pro-
mised to Israel of old, yet they being all typical of spiritual bless-
ings, and the heavenly Canaan ; and however dark this legal Old
Testament dispensation was, yet it was a covenant of grace they
were under : and hence they were under a special obligation to
serve and obey him in a covenant of duty.

In the words, then, you have, more generally, these three things.

1st, Their covenant of duty and service to God, wherein they
avouch him to be their God, and engage to walk in his ways, &c.

2dly, The foundation and ground of this their covenant of duty,
and the grand encouragement they had to enter into it, namely,
God's covenant of grace and promise, wherein he avouches them to
be his ; and promises to make them a holy and happy people : and
happy would they all have been for ever, if they all had taken
hold of this covenant of promise. But though a promise was left
to them, yet many of them entered not into the earthly Canaan,
nor to the heavenly either, "because of their unbelief," Heb. iii.
19. They were not all Israel that were of Israel. They were all
avouched to be God's people in an external federal way, as they
were a visible church in general ; but there was only a small rem-
nant that were his people, in a special, internal, spiritual, and dis-
tinguished sense, as being true believers, who laid hold on his
covenant of grace, in order to their being capable to stand to their
covenant of duty, and so show themselves to be his dutiful and

202 COVENANTED GRACE,

peculiar people : however, the outward dispensation of the cove-
nant of promise respected them all equally, that they might build
their engagement to duty, upon this foundation of God's covenant
of grace, wherein alone their furniture for all duty was provided.

3dly, You have in the words the solemnity of this twofold
transaction, relating to their covenant of duty, and God's covenant
of grace, as the ground and encouragement of it : and the solemnity
appears

1. In the manner wherein they assert their covenant of duty, and
God asserts his covenant of grace ; it is by a solemn avouching :
they openly own, acknowledge, and confess him to be their God ;
and he openly owns, acknowledges, and confesses them to be his
people.

2. There is a solemnity in the particularity of this twofold trans-
action ; they are led to deal with God by their covenant, and God
with them by his covenant, in such a particular way, that they act
in a body as one man, acting and transacting with that one only,
the living and true God ; but with him as a promising God in
Christ, covenanting with Christ, leading them to take hold of that
covenant, every one in particular for himself, that they may be
capable to devote themselves to him and serve him. Hence the
words are, " Thou hast avouched the Lord this day to be thy
God," and " the Lord hath avouched thee this day to be his pecu-
liar people."

3. There is a solemnity in the universality of the matter engaged
unto in this twofold engagement ; they engage " to walk in his
ways, and to keep his statutes, and his commandments, and his
judgments, and to hearken unto his voice :" and, in order here-
unto, God in his covenant engages, by his promise, to make them
his, to make them holy, to make them happy, to do all their work
in them and for them.

4. There is a solemnity in the date of this double engagement,
this day ; intimating that a remark is to be put upon the time
wherein such a solemn thing is transacted ; therefore, in the pre-
ceding verse, together with this text, this day is three times men-
tioned : This day the Lord thy God hath commanded thee ; this
DAY thou hast avouched the Lord to be thy God ; and this day
the Lord hath avouched thee to be his people. Moses took instru-
ments upon it ; and dates his instruments, that this day it was
done. * * *

The date of the time, this day, applied here, both to his engage-
ment, in the covenant of grace, and our engagement in the cove-

FOR COVENANTING WORK. 203

nant of duty, points out tlie necessary connection between these
two ; or the absolute necessity of bis engaging for us, in order to
our engaging to bim ; and tbougb bis engagement is last mentioned
in tbe text, yet it is tbe first intended : for, tbougb it is ordinary
in scripture, tbat tbe duty is sometimes first named, and then tbe
means and motives afterwards ; yet surely, in tbe order of nature,
tbe means and motives to tbe duty are first considered, and tben
tbe duty practised accordingly. Hence, Isa. Iv. 7 ; " Let tbe
wicked forsake bis way, and tbe unrighteous man bis thoughts :
and let bim return unto the Lord, and be will have mercy upon
him ; and to our God, for he will abundantly pardon." Here the
motive is last mentioned, but yet it is tbe first thing intended and
viewed by tbe returning sinner, in order to excite him to a com-
jjliance with tbe exhortation, and induce him to return. Thus,
Isaiah xliv. 22. "Keturn unto me; for I have redeemed thee:"
tbe motive and argument comes last, " I have re<Ieemed thee :" yet
it is first in view ; for redeeming love believed, influences tbe
gospel-return ; " Eeturn unto me ; for I have redeemed thee."

Thus the ground and foundation of our solemn engagement is
God's engaging first in a covenant of grace to us through Christ ;
and tbougb this be last here mentioned, it is tbe first in order of
nature and time both, as being tbe spring and fountain of the
former. * * * TJ^e doctrine I observed from tbe text, is tbe
following :

DocT. That God's solemn engagement in Christ unto us, by a
covenant of grace and promise, lays us under the strongest obliga-
tion, both to come under, and to be faithful to our solemn engage-
ments unto bim, in a covenant of gratitude and duty.

By our solemn engagements, I understand our avouching tbe
Lord to be our God, and that we will walk in his ways, etc. By
God's solemn engagements, I understand his avouching us to be
of bis peculiar people : and promising to enable us to keep all his
commandments, and to make us holy and happy : and because, by
these arguments drawn from God's being Israel's covenanted God,
and hence their being bis covenanted people, Moses binds all the
duties of obedience to God's commands upon them ; therefore, I
say, that this is a strong argument and encouragement to be firm
and faithful to our engagements.

I hope I need not stand upon the confirmation of the truth of
it; the Preface to tbe Ten commandments teacbeth us this
doctrine ; " Tbat because God is tbe Lord, and our God, and Ee-
deemer, therefore we are bound to keep all his commandments."

204 COVENANTED GEACE,

We are bound to avouch them, to know and acknowledge him to
be the Lord, and our God, and Eedeemer ; we are bound to serve
and obey him : which is much the same with this doctrine I am
upon.

In speaking to it, through divine assistance, following the order
of the text, I would essay these things.

I. Touch a little at the engagement of a covenanted people here,
..heir avouching Grod.

II. At the engagement of a covenanted God, his avouching
them.

III. Touch at the solemnity of these engagements, both of his
and theirs.

IV. Prove the doctrine by scripture and reason, That God's
solemn engagement in Christ unto us, by a covenant of grace and
promise, brings us under the strongest obligation, both to come
under, and be faithful unto our solemn engagements to him, in a
covenant of gratitude and duty.

Y. To make some application of the whole subject.

1. "We are to speak of the engagement of a covenanted people :
they are expressed in the first verse of the text. Thou hast avouched
the Lord this day to be thy God, etc. Where we may observe,

1, The nature of this engagement ; it is an avouching ; that is,
a solemn confessing and acknowledging the name of God, accord-
ing to that word, Psal. cxlvii. 12; "Praise the Lord, 0 Jerusalem,
praise thy God, 0 Zion." And it is confessing him with the
mouth, flowing from a believing in him Avith the heart; "For with
the heart, man believeth unto righteousness ; and with the mouth
confession is made unto salvation." Eom. x. 10.

2. Observe the matter of this engagement ; which consists of
two general points.

[ 1. ] A solemn profession of faith, or of laying hold upon God's
covenant of grace ; ' that is, an avouching the Lord to be thy God.
The foundation of this claim we have to him as our God, is not
only the command of God, saying, " Thou shalt have none other
gods before me;" and thereby requiring us to "know and
acknowledge him to be the Lord our God and Eedeemer:" but also
his promise, saying in his covenant, I will be thy God ; and a
declaration of his name, spying, " I am the Lord thy God." This
is his name : and when we take hold of this name, we not only
acknowledge his sovereignty over us, as the Lord ; but also his
propriety in us, as our God ; otherwise we tear asunder, and rend
to pieces his name, which is the Lord thy God; by which he

FOR COVENANTING WORK. 205

declares upon tlie matter, As sure as I am the Lord, so sure am I
thy God. Here is tlie great name of this covenanting God in
Christ. We have no other -warrant, but one and the same, to
acknowledge his sovereignty over us, as the Lord; and to
acknowledge his relation to us, as our God. And shall we confess
the one part of his name, and not the other ? Or rather, shall we
acknowledge the most awful, and reject the most amiable part of
it ? "VVo would be to us for ever, if he be the Lord, and not our
God ! But our everlasting welfare lies in this, that he is the Lord
our God: his name is, "I All THAT I AM ;" and when he explains
this name to us, he says, " I am the Lord thy God." O solid ever-
lasting foundation, for the assurance of faith ! As sure as "I am,"
so sure "I am the Lord thy God."

Now, here is the chief and leading matter of our engagement:
our taking hold of God's covenant of grace, or of God as our
covenanted God in Christ, and avouching him to be our God ; and
so to be our righteousness and our strength; our righteousness,
that we may stand justified in him, as Jehovah, our righteousness ;
and our strength, that we may be sanctified in him, and have
ability and furniture for our work and warfare from him. And so
our avouching the Lord to be our God, is also a saying, We will
go in the strength of the Lord God: making mention of his
righteousness, and his only, Psal. Ixxi. 16. Hence,

[ 2. ] the next general, in the matter of the engagement, is a
solemn profession of obedience, or a resolution, in the name and
strength of this our God, " To walk in his ways, and to keep his
statutes, and his commandments, and liis judgments, and to hearken
unto his voice." Here is a five-fold expression of what may be
supposed to be one and the same thing, but yet under distinct con-
siderations ; and so,

1. " To walk in his ways," or an engagement to do so, may im-
port, a regard to his laws, as they are the beaten path, wherein he
wills all his people continually to go on, by a progressive motion ;
and the ways wherein alone they can expect to meet with him, and
enjoy his company and fellowship.

2. An engagement "to keep his statutes," may import, a regard
to his laws, as they are statute and ordained in the court of heaven,
to be a standing and established rule of faith and practice unto
us.

3. An engagement to keep " his commandments," may import, a
regard to the same laws of God, as they have a stamp of divine
authority on them; we engage to regard them, as they have
engraven upon them the authority of a commanding God.

/

206 COVENANTED GRACE,

4. An engagement to keep " liis judgments," may import, a re-
gard to the same laws, as tliey are the result of infinite wisdom, or
as they have engraven upon the image of God, as a God
of judgment, or whose understanding is infinite. And whereas
these are all spoken of in the plural number, namely, ways, statutes,
commandments, and judgments, it imports an engagement and
resolution to observe all things whatsoever he hath commanded,
Matt, xxviii. 28, without reckoning any thing too little or small,
that hath his authority stamped upon it; for, "whosoever therefore
shall break one of these least commandments, and shall teach men
so, he shall be called the least in the kingdom of heaven :" Matt. v.
19. It imports, then, a regard to whatsoever truth God hath
revealed, or duty he hath enjoined in his holy word, which princi-
pally teaches us, " What we are to believe concerning God, and
what duty God requires of us."

5. An encouragement to hearken to his voice, as in the text, may
import a regard to the same statutes, commandments, and judg-
ments, as they are the voice of God from heaven, to us upon earth ;
which is called. The " more sure word of prophecy ; whereunto ye
do well that ye take heed, as unto a light that shineth in a dark
place ;" 2 Peter i. 19. A more sure word than any other voice
from heaven ; yea, more sure than that voice that came from the
excellent glory, saying, " This is my beloved Son, in whom I am
well-pleased," Matt. iii. 17. To hearken to his voice may also im-
port, a due regard to the voice of God, as iij his word, so in his
providence, explained by, and in an agreeableness to his word, the
"only rule to direct us how we may glorify and enjoy him."
Hence we are to hear and regard the voice of God in all his dis-
X)ensations : in his mercies, with thankfulness ; and in his judgments,
with reverence. We are called to hearken to him both in his word
and rod ; " The Lord's voice crieth unto the city, and the man of
wisdom shall see thy name ; hear ye the rod, and who hath ap-
pointed it," Micah vi. 9.

In a word, these expressions import a resolution to cleave to all
the ordinances he hath established among them ; for, <' He sheweth
his word unto Jacob, his statutes and his judgments unto Israel.
He hath not dealt so with any nation ;" Psalm cxlvii. 19, 20.

Thus it includes a solemn engagement to adhere to all the de
grees of reformation once attained to ; and so of the same
kind with that which we this day have been called unto,

II. The second thing proposed is, To touch a little at the engage
ment of our covenanting God in Christ, by a covenant of grace

FOR COVENANTING WORE. 207

wMcli is the ground and foundation of this foresaid covenant of
duty. This is expessed in the second verse of the text ; and, " The
Lord hath avouched thee this day to be his peculiar people, as he
hath promised thee," etc. Here let me observe also the nature and
matter of this engagement.

1st, The nature of it ; it is his avouching : and that is his sol-
emn confessing and acknowledging us to be his peculiar people ;
"which we are to conceive of in a way agreeably to the glorious
majesty of God we have to do with, who, since our fall in Adam,
the first covenant-head cannot transact with us immediately, but in
a new covenant-head, viz. the Lord Jesus Christ, who was given to
be the covenant of the people ; and in whom the covenant of grace
stands fast. God could not promise to be our God, or to make us
his people, but upon honourable terms ; terms consistent with his
infinite dignity ; terms vindicating the honour of God's holiness,
declared in the precepts of the law that we broke, and satisfying
the justice of God, declared in the threatening of the law that we
incurred : and because God, in a consistency with his declared pur-
pose, coukl not engage to be any thing to us, but a consuming fire
to destroy us, except upon these honourable terms ; therefore he
sent his eternal Son, according to the eternal concert between the
Father and him, to assume our nature, and come into our law-room,
to be the Lord our righteousness ; and his engagement to do and
suffer in our room, is previous, not only to any engagement of
ours, in a covenant of duty and gratitude, but previous to God's
engagement to be a God to us, or to make us his people : and Christ
having both come under and fulfilling his engagements, with his
whole heart and soul, saying, Lo, I come ; I delight to do thy will,
O my God, etc. See how the great God notified this to the world,
some times with a behold ; Behold my Servant, whom I uphold, Isa.
xli. 10: some times with a Who is this? Jer. xxx. 21; "Who is
this that engaged his heart to approach unto me, saith the Lord."
And, as the product of this engagement of Christ in our room, God
not only came under a new engagement to Christ, and a new rela-
tion to him, to be his God and Father, upon this new-covenant
footing, Psalm Ixxxix. 26 ; but also under a new engagement and
relation to us in him, as our God and Father in him, John xx
17 : and therefore it immediately follows, in the forecited Jer
xxx. 22, " Ye shall be my people ; and I will be your God.'
And hence,

2. The matter of this engagement, in and through Christ Jesus
is.

208 COVENANTED GRACE,

1. ^ To make us his people : or to avoucli, confess, and
acknowledge us as Ms peculiar people, as lie hatk promised us in
Christ Jesus, In whom all the promises of God are Yea and Amen,
to the glory of God, and the promise, Ye shall be my people,
necessarily imports the other, I will be your God ; for, our relation
to him, as his people, presupposes his relation to us, as our God in
Christ. God appropriating us to himself, and we appropriating
God to ourselves; he publicly owns us to be his, and we
publicly own him to be ours. His acknowledgement of us to be
his peculiar people, imports, that we are not our own, but his, so
we are honoured with peculiar privileges ; to be the people of his
peculiai; choice; Being set apart for himself: the people of his
peculiar delight ; His delights are with the sons of men : the people
of his peculiar desire ; He shall greatly desire thy beauty : the
people of his peculiar pleasure ; For the Lord takes pleasure in his
people : they are the people of his peculiar pasture ; he feeds them
among the lilies. In a word, to be his friends, his favourites, his
jewels, his crown, his glory ; I will place salvation in Zion for
Israel my glory.

2. The matter of his engagement in Christ unto us, in a covenant
of promise, is to make us a holy people. This is both the end and
design of his covenant of grace and promise ; and it is the end and
design of his bringing us under a covenant of duty and gratitude,
that we should keep all his commandments. This is expressly
promised in his covenant of grace ; "I will put my Spirit within
you, and cause you to walk in my statutes, and ye shall keep my
judgments, and do them," Ezek. xxxvi. 27. And though we are
bound no farther -to do, then he hath bound himself by promise to
enable ( whence we go forth depending only upon the grace and
strength of our promising God ) yet, for exciting us to our duty,
and strengthening our hands therein, God hath called us to vow,
and pay our v.ows to him : and so there is, upon the matter, a
superadded obligation laying upon us, by our covenant of gratitude
and duty ; which, though it binds us to nothing but what we were
materially, antecedently, or authoritatively bound to before, by the
word of God; yet, corroboratively, it strengthens the obligation
with the solemnity of- an oath ; upon which instruments are taken,
such a day and date, " Thou hast avouched the Loed this day ;"
" and the Lord hath avouched thee this day." Hence,

III. The third thing I proposed to touch a little at, was. The
solemnity of these engagements ; both of ours, in a covenant of
gratitude ; and of his, in a covenant of grace.

FOR COVENANTING WORK. 209

1. The solemnity of the people's engagement, — Here I shall only
observe, as in the explication, there is a solemnity in the way and
manner of their covenanting ; it is in a way of open avowing and
avouching the Lord to be their God, — There is a solemnity in the
particularity of their appropriating God to themselves ; Thou hast
avouched the Lord to be thy God : thy God. — There is a solemnity
in the universality of the engagement; it relates to all things
imported in keeping his statutes, commandments, judgments, and
hearkening to his voice ; as already explained. — And there is a
solemnity in the day and date of the instruments taken upon the
whole : This day thou hast avouched the Lord to be thy God, and
to serve him.

2. The solemnity of God's engagement here, in a covenant of
grace, is equally great. — There is a solemnity in the way and man-
ner of his engagement ; it is in a way of open avowing and avouch-
ing his relation to, and propriety in them. — There is a solemnity
in the particularity of the choice he- openly makes of them, as his
peculiar people. — There is a solemnity in the universality of the
promise in Christ Jesus unto them, as it respects all things that he
calls them to engage unto, namely, the keeping of all his com-
mandments. In Christ, our justifying head, they are all kept
already as a covenant, and kept perfectly ; he hath finished the
work the Father gave him to do : but in him, as our sanctifying
head, we are called to keep them gratefully and obedientially ; not
as a rule of justification and acceptance, (for. We are accepted only
in the Beloved ;) but as a rule of sanctification and obedience ; and,
for this end, he hath promised his grace to be sufficient for us ; his
strength to be made perfect in our weakness : and his promise in
the gospel extends to all things commanded in the law as our
duty. — And lastly, there is a solemnity in the day and date of
God's engagement to and for them, upon which also instruments
are taken by Moses, the typical Mediator between God and Israel :
even so by Jesus Christ, our true Mediator between God and us,
may I say, instruments are taken, that God's covenant of grace, for
our behoof, is dated the same day, the same time with our cove-
nant of gratitude with him ; and it is well for us that these go hand
in hand together : which leads me,

TV. To the fourth thing proposed, which is, to shew that God's

solemn engagement in Christ unto us, in his covenant of grace, lays

us under the strongest obligation, both to come under, and to be

faithful to our solemn engagements to him in our covenant of duty.

For clearing and evincing this, let it be considered,

14

210 COVENANTED GRACE,

[ 1. ] We are by nature without God in the world, and highly
guilty before God, through the breach and violation of the cove-
nant of works ; and, having broken our credit, God cannot trust
us, nor enter immediately into any covenant again with us, nor
suffer us to enter immediately into any covenant with him, but only
in and through a Surety : therefore, the covenant is not made with
us immediately, but with Christ; "I have made a covenant with
my chosen," Psalm Ixxxix. 3. We were never proper parties in
that covenant, nor could ever subscribe to it as parties ; but only
as consenters in a day of power. Therefore, God's covenant of
grace is a thing quite distinct from, and yet the ground and foun-
dation of our covenant of gratitude and duty towards him, that
hath provided such a well-furnished, new-covenant head for us.

[ 2. ] Consider, we are by nature without strength ; having lost
our God, we have lost our strength and ability to do any service
acceptable to God ; therefore, in vain would we promise and swear
to serve him in a covenant of duty, if he had not first given his
word and oath in a covenant of grace, that he would be our God
and our strength, who gives power to the saint, and to him that
hath no might he increaseth strength.

[ 8. ] Consider, that God exhibiting himself to us in a covenant
of grace and promise, lays us under a manifold obligation both to
come under and to be faithful to our solemn engagements, in a
covenant of gratitude and duty towards him.

1. Gratitude itself obliges us to promise ourselves to him that
hath promised himself to us ; solemnly to avouch ourselves to be
his who solemnly avouches himself to be ours. How should he re-
gard our fits and starts at his service, if we would not resolve,
through his grace, to be his fixed, settled and engaged servants ?
As in gratitude, so,

2. In point of ingenuity ; we can do no less, since he hath the
best right to us : if he hath loved us, and given himself for us, we
ought to love him, and give ourselves to him. Also,

3. In point of equity ; it is requisite, seeing he hath such a right
to us, and shews such mercy on us, that we come under engage-
ments to him again. " I beseech you therefore brethren, by the
mercies of God, that you present your bodies a living sacrifice,
holy, acceptable unto God, which is your reasonable service," Eom.
xii. 1. It is said of our Lord Jesus Christ, Luke ii. 22 ; that Jo-
seph and Mary, " When the days of her purification according to
the law of Moses were accomplished, they brought him to Jerusa-
lem, to present him to the Lord." Was our Emmanuel presented to

FOR COVENANTING WORK. 211

God in our room ! And is it not equal tliat we, througli liis grace,
present ourselves to him ? Again,

4. In point of evidence, for shewing that we are interested in the
covenant of grace ; and for shewing the sincerity of faith in it, and
love to the Mediator of it, and concern for his glory, we are
obliged to give ourselves to him in a covenant of gratitude ; for,
grace shall " be with all them that love our Lord Jesus Christ in
sincerity," Eph. vi. 24. Further,

5. In point of honour done to God, and for glorifying him on
earth, and before the world, we are obliged openly to avouch him
that avouches us ; Zion, thy God confess. And as we ought to
glorify God by making, so by keeping covenant with him: but still
we are to beware of confounding his covenant of grace with our
covenant of duty, by thinking the former is broken when the latter
is broken. Finally,

6. In point of interest ; the covenant of grace promises unspeak-
able advantage to them that are faithful engagers in a covenant of
gratitude, and in a way of taking hold of his covenant ; for, to
such there is a promise, Isa. Ivi. 7 ; " Them will I bring to my
holy mountain, and make them joyful in my house of prayer; their
burnt- offerings and their sacrifices shall be accepted upon mine
altar." There is nothing more pleasant and acceptable unto God ;
for, Who is this that engaged his heart to approach unto me, saith
the Lord ? It is spoken of Christ, the great and first engager,
whose solemn engagement in a covenant of grace, God declares
his acceptance of, with a Who is this ? But then it takes in all
the faithful engagers, who come in at his back, and declares their
faith and love by a covenant of gratitude and duty. But then,

[ 4. ] Consider, that every thing in and about a covenant of
grace, binds and obliges us to a covenant of gratitude, and to
stand faithfully to it.

1. The order of the covenant binds us ; it is well-ordered in all
things : and this one part of the order of it, that duty follows upon
privileges. The order of the covenant of works was indeed first
doing, and then life advantage by it; but the covenant of grace
promises life and salvation, God in all his fulness to be ours ; and
then follows all the duties of gratitude.

2. We are bound to gratitude and duty by the God of the cove-
nant ; the first leading promise of it is of God himself, I will be
thy God ; therefore thou shalt be mine.

3. We are bound thus by the Mediator of the covenant ; he is
the Surety, the Prophet, Priest, and King of the covenant : and it
stands fast in him, that we may stand fast to him.

212 COVENANTED GRACE,

4. "We are bound by tlie Spirit of the covenant ; lie is promised
in these words, Isa. xliv. 3 ; "I will pour water upon him that is
thirsty, and floods upon the dry ground : I will pour my Spirit
upon thy seed, and my blessing upon thine offspring." For what
end ? Why then it is said, " They shall spring up as among the
grass, as willows by the water courses," Then shall one say, "I
am the Lord's," "and another shall subscribe with his hand unto
the Lord, and surname himself by the name of Israel."

5. We are bound by all the promises of the covenant ; therefore
it is said, Having these promises, dearly' beloved, let us cleanse
ourselves from all filthiness of the flesh and spirit, perfecting holi-
ness in the fear of God.

6. We are bound by all the blessings of the covenant ; light, life,
liberty, strength, and comfort, are blessings thereof to be bestowed
for this- very end, that we may be in case to glorify God, by a
solemn dedication of ourselves and our service to him. See 1 Pet.
ii. 9 ; " Ye are a chosen generation, a royal priesthood, an holy
nation, a peculiar people ; that ye should shew forth the praises of
him who hath called you out of darkness into his marvellous
light." Again,

7. The blood of the covenant is binding blood ; it was sealed
with the blood of the Lamb of God : it is justice-satisfying and
sin-pardoning blood ; and when this blood is sprinkled on the con-
science, it is cementing blood for binding us to God, and to grate-
ful acknowledgment of him.

8. The oath of the covenant is a binding oath ; God sware to
Christ and said, " Once have I sworn by my holiness, that I must
not lie unto David, his seed shall endure forever," Psal. Ixxxiv.
35, 36. It is an oath to him relating unto us, and binding us to
swear allegiance of gratitude, and grateful service to him that hath
interposed his oath in our behalf.

9. The holiness of the covenant is a binding thing; God hath
commanded his holy covenant;- and one of the great ends and
designs of it is, that his peculiar people might have this name written
upon them, in letters legible by all the world, " Holiness to the
Lord." See Jer. xxxii. 4. Ezek. 18, 19, 20. Finally,

10. The perpetuity and immutability of the covenant of grace is
a binding thing; it stands always stedfast and unmoveable, and
therefore obliges us to be stedfast and unmoveable, always abound,
mg in the work of the Lord, and in the duties of gratitude
towards him, who is the Lord and changes not, and is faithful to
his promise to us ; and therefore we are bound to be faithful to our
promise to him.

FOR COVENANTING WORK. 213

In a word his grace binds ns to gratitude, and his love should
constrain us to his service.

Y. The fifth thing proposed, was. To make some application of
the subject. Many inferences might be deduced from this
doctrine.

"We may see the danger of every legal method of covenanting
with God, whereby people come under a covenant of duty and
solemn .engagements to serve God, and resting upon their vow,
promise, resolution, and covenant; while yet they were never
acquainted with, nor laid hold upon God's covenant of grace. No
wonder then that their building fall to the ground, when it is not
erected upon this sure foundation. It is possible some serious
persons make a covenant with God, and think they do it with
all their heart, and in the strength of promised grace ; but then
their dependence is more upon their covenant they made with
God, than upon the covenant made with Christ ; more upon
their promises to God, than upon God's promise to them through
Christ : and so, upon every failure, they plunge themselves into a
mire of discouragement, disorder, and confusion. Legal ways of
covenanting have been the ruin of many souls : as the ^Id covenant
of works is a broken covenant ; so all legal covenants influenced by
the old legal spirit, will be broken covenants : they are a bed too
short for any to stretch himself upon, and a covering too narrow to
wrap himself in. * * *

But, leavinsi: other inferences, I come to close with an address to
two sorts of persons before me, namely, 1. To those who have this
day been avouching the Lord to be their God. 2. To all that have
been witnesses.

1st, I would address myself, in a few words, to my dear and
reverend brethren, including myself among them, however unfit I
am for such a talk ; yet, since you have put this exercise upon me,
I presume to put you and myself in mind of three things. 1. Let
us consider what we have been doing this day. 2. "What God hath
been doing this day. 3. What is incumbent upon us from this day
while we live.

1. My dear brethren, What have we been doing ? We have
been avouching the Lord this day to be our God, and to keep his
statutes, and his commandments, and to hearken to his voice.

"We have professed this day, that we will have no more ado with
idols ; that we will have no other God but the living and true God :
that this world and the god of this world, and the lusts of the
world, shall never be our gods ; but only the God and Father of

214 COVENANTED GRACE,

our Lord Jesus Christ : and, upon this profession, we have taken
instruments before God, men and angels, that this day we have
done it.

"We have professed, that we have parted with our self-righteous-
ness, and closed with Christ, as the Lord our righteousness, and
esteem our own righteousness as dung ; that we have taken hold
of God's covenant of grace, and of the Mediator of it, as our only-
strength, our only Saviour and salvation : whereupon we have
taken instruments, that this day we have done it.

We have professed, that we have gifted ourselves, and our all to
the Lord, and have taken the Lord Jehovah for our all, in time
and through eternity : and thereupon have taken instruments, that
this day we have done it.

We have professed, that we will walk with God, in a way of
duty towards God and man; that we will not live in the neglect of
any known duty, nor in the commission of any known sin ; but,
through grace, keep all God's statutes, commandments, and judg-
ments, and hearken to the voice of God ; that we will be faithful in
our ministerial work, and walk exemplarily before our people, as
he-goats be:£ore the flock : and hereupon we have taken instruments,
that this day we have done it.

We have professed that we, according as it is given to us of
grace, will suffer for the name of the Lord Jesus Christ, if we be
called to it ; and that we will be content, not only to be bound, re-
proached, persecuted, and imprisoned, but even to die for him :
and when our name and honour, and Christ's come in competition,
we will be content that our honour be laid in the dust, that his
honour may be advanced, and his name exalted : and hereupon
we have taken instruments, that this day we have made this pro-
fession.

We have professed, that we are willing to be instruments in his
hands, to lift up the crown royal of our Emmanuel, that hath been
so long profaned upon the ground, and instruments of reviving his
long-buried work of Eeformation ; and that, through his grace, we
will appear more and more for him, and his oppressed cause, truth,
and heritage, notwithstanding of whatever oppositions are laid in
the way ; and that we shall be in nothing terrified by our adversa-
ries : and hereupon instruments are taken in heaven and earth, that
this day we have done it.

But, that we be not discouraged, disheartened in such great work,
let us consider,

2. What God hath been doing this day, and that he is as solemn-

FOR COVENANTING WORK. 215

ly engaged for us as we are for him ; for, tlie Lord hatli avouched
us this day to be his peculiar people ; as he hath promised us, and
that we should keep all his commandments. Our being led and
determined to make such a confession and acknowledgment, and
avouching of him this day, is a proof and evidence that he hath
been here making a solemn confession, acknowledgment, and
avouchment of us.

He hath confessed, professed, and acknowledged, that he is our
God, which is presupposed to his avouching us to be his people or
servants ; and this he hath done in the declaration of his name, I
am the Lord thy God; and in the publication of his covenant, I
will be thy God ; whereupon, by his allowance, I hope we have
taken instruments, that this day he hath done it.

He hath professed and acknowledged, that we are his peculiar
servants, whom he hath called forth to serve him in very peculiar
circumstances ; and that therefore, for our peculiar work, he will
give us peculiar aid ; that he will not let us go a warfare at our
own expense ; but that his grace shall be sufficient for us : and
hereupon we take instruments, that this day he hath done it.
Again,

In his avouching us to be his, according as he hath promised to
us in his covenant of grace, he hath professed and acknowledged,
that he will be surety for us for good, and be forthcoming for all
that we have engaged to in our covenant of duty, and gratitude,
knowing that without him we can do nothing. And that only by
him strengthening us, we can do all things ; therefore he hath pro-
mised that his strength shall be made perfect in our weakness ;
whereupon, by faith in his promise we take instruments that this
day he hath done it. Again,

He hath, by avouching of us, confessed and acknowledged, that
it is his will we should and his promise we should keep all his
commandments : he hath not extended or enlarged the obligations
of duty upon us, without extending and enlarging the encourage-
ment and furniture for it ; for, when he declares this is his will,
saying. This is the will of God, even our sanctification ; he says
also. This is his work, I am the Lord that sanctifieth you, and that
worketh in you both to will and to do : I will put my Spirit within
you, and cause you to walk in my statutes: and hereupon, I
hope, we are taking instruments in his own hand, which is the best
hand, that this day he hath done it, by avouching us to be his.
Again,

By avouching us to be his, as he hath promised to us in his

216 COVENANTED GRACE,

covenant of grace, he hatli confessed and acknowledged, that he
Avill make all his promises good, according to all our necessities.
If, in his providence, he says. Behold I send you forth as sheep
among wolves ; in his promise he says. Fear not, for I am with
you ; be not dismayed, for I am thy God. If his call to us is. Go
and teach all nations, his promise is also, Lo I am with you always
to the end of the world : and hereupon we take instruments, that
this day he hath done it.

In a word, God hath come under a bond and engagement to us
this day, and his bond is, in another sort, more firm than ours ; his
is the bond of an everlasting covenant but ours is a mutable cove-
nant, lasting no farther than as it hath a relation to his covenant
of promise, and is maintained by it. We may break our covenant
with him, but he cannot break his covenant with us. He hath in-
finitely more to lose than we, if he should break his word ; for his
honour is engaged, his name and glory is at stake ; and what will
he not do for his great name ? Therefore, if we have taken in-
struments upon his covenanted engagement and avouchment this
day, he will never allow us to withdraw our instruments but allow
us to plead it at his heavenly court, his throne of grace, from this
day and forward. Therefore I would, in a word, show,

8. What is incumbent upon us from this day and forward. I
sum up all in one advice. If we would be faithful to our solemn
engagement this day, let us live by the faith of God's solemn en-
gagement this day, for his engagement to us in a covenant of grace, is
the ground of our engagement to him in a covenant of gratitude :
therefore, let us never depend upon our own solemn engagement
this day, but upon God's solemn engagement to us this day, in his
covenant of promise.

From this day let us depend upon his covenanted Spirit, his
promised Spirit ; for, by the power of his Spirit, the work is begun
and must be carried on ; " This is the word of the Lord unto
Zerubbabel, saying Not by might, nor by power, but by my Spirit,
saith the Lord of hosts," Zech. iv. 6. Let us rest on his word,
that said of the Comforter," I will send him unto you." John xvi. 7.

From this day let us depend upon his covenanted counsel and
conduct ; for he hath said, " I will bring the blind by a way that
they knew not, I will lead them in paths that they have not known."
Isa. xlii. 16. Let us trust in him, that he will guide us by his
counsel, and afterwards receive us to glory. We. have many
proofs of his making darkness light before us, and crooked things
straight ; let us therefore still hope in his word.

FOR COVENANTING WORK 217

From this day let us depend upon his covenanting presence ;
that when we go through fire or water he will be with us, Isa.
xliii. 2, and bring us through fire and water to a wealthy land.
Let us bless him, that hath said, " I will never leave thee, nor for-
sake thee," Heb. xiii. 5. Many will be against us, but if God
be with us, and for us, no matter who can be against us, Eom.
viii. 31.

From this day let us depend upon his covenanted blessing ; for
he hath said, "From this day will I bless you." Hag. ii. 19. From
what day was it ? Why, in the first chapter, God complained of
that generation, that they still put off temple-building work, saying,
The time is not come to build the Lord's house ; just like this gen-
eration, that have been saying more than fifty years. It is not time
to renew our solemn Covenants, or revive a Reformation-work ;
but God stirred up a remnant in the days of Haggai, who laid the
foundation of the house of the Lord. And now, says the prophet,
Consider, from this day ; and again. Consider, from this day, verses 15,
18, 19, and a third time, Consider, from this day, even from this day
will I bless you : from this day meqi may curse you ; but from this
day will I bless you. Let this encourage us to faithfulness against
all discouragements from without. We may depend upon his
promised blessing in life and death : his blessing maketh rich ; and
hath more unsearchable riches comprehended in it, than men or
angels can tell. It may encourage us to follow him, whithersoever
he goeth ; and to be faithful to our engagement ; for in this way
his blessing will follow us, though death and the grave, to the glo-
rious appearance of our Master in the clouds of heaven : For,
"when the chief Shepherd shall appear, ye shall receive a crown of
glory that fadeth not away," 1 Pet. v. 4. In this faith let us stand
fast, depending upon him that hath said, " From this day will I
bless you."

So far, I hope, my dear brethren will allow this address to
them.

2dly, I would address myself in a short word to all that have
been witnesses to the solemnity of this day : some of you are
friends to this work, and some of you are enemies.

( 1. ) To you that are friends, I have two words to offer, if you
be indeed the friends of Christ and his cause ; friends to a cove-
nanted work of Reformation.

1. From what you have seen and heard this day, you may
take witnesses and take instruments, that God is yet the covenant-
ed God of Scotland ; though a covenanted people have departed

218 COVENANTED GRACE,

foom liim, yet our covenanted God liatli not quite departed from
us. We forgot our covenant of duty, but God hatli not forgot liis
covenant of mercy ; and therefore hath mercifully revived his work
in the midst of the years. Before the year 1643, was at an end,
God brought these lands under a solemn League and Covenant, be-
sides our National Covenants at other times ; but these have been
broken, burnt, and buried, and trampled upon ; yet now before the
year 1743, is at an end, God hath begun to set up a memorial of
that reformation- work that was carried on by a solemn covenanting,
from time to time : and therefore take instruments, from this day
and date, that he hath not left himself without a witness, and that
he will yet return and leave a blessing behind him, and repair all
the breaches that have been made upon the carved work of his
house, the doctrine, worship, discipline, and government thereof;
and that he will yet be as the dew unto Israel ; and make us revive
as the corn, and grow as the lily, and cast forth our root as
Lebanon.

2. From what you have seen and heard this day, and at this
time, you may learn, that, when God's call to this covenanting work
shall come to your door, you need not be afraid to avouch him
solenmly to be your God ; for, he will not be behind you, but will
avouch you as solemnly to be his people. If you take hold of his
covenant of grace, you need not fear to enter into a covenant of
gratitude and duty ; for the grace of his covenant will carry you
through all the duties of your covenant : he will not be a day
behind you ; for the day that you avouch him, that day will he
avouch you ; yea, his avouching of you goes foremost, for he hath
prefaced his commands with it, "I am the Lord thy God." But
when he calls us to such solemn work, he delays his open avouch-
ing of us, till once we have openly avouched him. Think it not
enough, that your hearts have joined in this work with us this day;
for though it is well, if your hearts have closed with God's covenant
of grace, and you have devoted yourselves to him in a covenant of
gratitude, if it be only between God and you, this may be your
safety : but is there not something farther incumbent on you, for
reaching the end of God's declarative glory, when that hath been
so much darkened in this day ? It must come to an open avouch-
ing of God, if we would glorify him before the world, or confess
him before men, in the hope of being confessed by him in the great
day. When God appears in his glory, and builds up Zion, and
hears the prayer of the destitute, and looses his prisoners : what
end does God propose by all this ? See it Psal. cii. 21. It is,

FOE COVENANTING WORK. 219

" To declare the name of the Lord in Zion, and his praise in Jeru-
salem." Therefore, let us pray for the accomplishment of that word,
Zeph. iii. 9 ; " Then will I turn to the people a pure language,
that they may all call upon the name of the Lord, and serve him
with one consent." But,

( 2, ) I would next address myself to you who are enemies, and
have no good will to such work as this, of avouching the Lord to
be your God. I have a word to say to you ; and it is in short a
very awful one. You hate to come under engagements to serve
the Lord, and sure I am you are not serving such a good master as
he is. You are serving the God of this world, and rejecting our
God and Master. Our Master is a Saviour, but your master is a
destroyer; ours is a Eedeemer, but yours is a murderer: your carnal
mind is enmity against God, and against the work of God, and the city
of God; but know, that God will "make Jerusalem a burdensome stone
for all people ; all that burden themselves with it shall be cut in pieces,
though all the people of the earth be gathered together against it,"
Zech. xii. 3. You that hate to be engaged for God and his cause,
what if I must tell you, that God is engaged against you ? He is
engaged by promise to Christ, that he *' will beat down his foes
before his face, and plague them that hate him," Psal. Ixxxix. 23.
Yea, I must tell you, that since this is a solemn instrumenting day,
we must take instruments against you, if you remain slighters and
rejecters of our Lord Jesus Christ, and refuse to pay allegiance to
Zion's King. We hereupon take instruments against you, that this
day we have been avouching him to be our God, and promising
through his grace to serve him ; and this day you have beem rejec-
ting him, and are resolving to continue in the service of the devil,
the world, and your lusts. Alas ! how dreadful is your case, if
God be taking instruments against you, saying. This day you have
rejected me, and this day I have rejected you ; your souls abhore
ME, and my soul abhors you ! If this be his fareweil word to you,
then I will tell you what will be the last word that ever you will
hear him say, even, " Depart from me, ye cursed into everlasting fire,
prepared for the devil and his angels." In that great day, you
must answer for what you have seen and heard this day, by the
recognition of conscience. Then this day will be a witness against
you on that day : and we who are professing to be witnesses for
God, must be witnesses against you, that we avouched him, and
you avoided, and turned your back upon him.

But since it is not yet come to the last day with you ; nor is God
come yet to his last word, so long as the day of grace lasts ; there-

220 COVENANTING GRACE, ETC.

fore hearken you this day to his word of grace : for, now is the
accepted time, now is the day of salvation. We make, in our
Maker's name, an offer of him to you ; yea, he makes an offer of
himself, saying, Whosoever will let him come. O Sirs, will you
go with this man, who is Emmanuel, God with us, and God for
us ? We have avouched him this day to be our God ; and you
have as good right and warrant to avouch him to be yours, as ever
we had : and though you should not do it with the outward solem-
nity of your hands lifted up to him, at this time, yet we call you
in his great name, to do it with the inward solemnity of your hearts
lifted up to him ; for he hath come down to you in a declaration of
his new-covenant name, as well as to us, saying, " I am the Lord
thy God." He speaks to you not only authoritatively, saying, I
am the Lord; but most affectionately, as a Saviour, I am thy
God.

Well, Sirs, will you not this day avouch him, and avow and
acknowledge him to be the Lord your God and Eedeemer ? Does
he claim relation to you, and will you claim none to him ? This
is the day that the Lord hath made, for giving you this offer ; and
every day is not an avouching day, every day is not a covenanting
day. 0 Sirs, you never saw such a day, and perhaps never will !
Let not this day be lost ; let not the evening of this day be lost ;
but, when God is yet saying. Come, come to me, I am the Lord
thy God ; 0 take him at his word, saying. Behold we come unto
thee, for thou art the Lord our God.

May the Spirit of power accompany the call, and make it effec-
tual, that instruments may be taken upon it in your behalf, as ours,

That THIS DAY WE HAVE AVOUCHED THE LORD TO BE OUR GOD,
AND THIS DAY HE HATH AVOUCHED US TO BE HIS PECULIAR PEO-
PLE, FORMED FOR HIMSELF, TO SHEW FORTH HIS PRAISE.

SEHMiON IX.

THE NATURE AND EXCELLENCY OF

Gospel Purity.

" There w a generation that are pure in their own eye:^, and yet is not
washed from their filthiness" — Prov, xxx. 12.*

It is a sad sentence when God passes it upon any, " He ■whidi is
■filtliy, let him be filthy still :" " he that is unjust, let him be unjust
still :" Eev. sxii. 11. " Ephraim is joined to idols : let him alone,"
Hos. iv. 17. O how sad is it when God says, concerning such a
person, Let him alone ! Ministers and ordinances. Let him alone ;
Word and Spirit, Let him alone : let no word that is preached do
him good ; let no threatening of the word awaken him ; let no pro-
mise of the word allure him ; let no precept of the word draw him :
let him continue hardened against all that can be said from the
word ; Let him alone ; let him live and die under the power and
guilt of sin, under the wrath and curse of God : he is a filthy man,
and she is a filthy woman, and let them be filthy still. Oh ! dread-
ful sentence ! And yet it seems to be passed against the generality
of peojjle in our day ; and yet few or none are touched with it : let us
think on it in sad earnest ; for, as my text saith, " There is a gene-
ration that are pure in their own eyes, and yet is not washed from
their filthiness." * * *

1st, Let us improve this doctrine for information. Is it so, as
has been said. That purity is an excellent thing, and of absolute
necessity to denominate a true saint? Then,

1. Hence see the difference between justification and sanctifica-
tion. Sanctification, or purity, is necessary and excellent, in all
the respects that I have formerly named : but yet it is not necessary
for justification, so as to be the ground thereof. It is necessary to
be the evidence of justification ; but not the ground thereof: the

* Two preceding sermons on this text are omitted in this selection.

222 GOSPEL PURITY.

ground of justification is only Christ's righteousness. Many are
utterly bemisted in this point ; they confound justification with
sanctification. Though, indeed, they be as inseparable as head and
body to a living man, yet there can be nothing more different.
They are most distinct. ( 1. ) Justification comes from the merit
of Christ ; sanctification comes from the Spirit of Christ. ( 2, ) Jus-
tification makes a relative change, by bringing us from enemies to
friends, from condemnation to absolution; sanctification makes a
real change, by healing our inward maladies and plagues. ( 3. )
Justification gives us a title to heaven ; sanctification gives us a
meetness for heaven. ( 4. ) Justification takes away the guilt of
sin ; sanctification takes away the filth, and power, and pollution of
sin. ( 5. ) Justification is by a righteousness without us ; sanctifi-
cation is by a righteousness within us. ( 6. ) In justification there
is the imputation of Christ's righteousness and sanctification ; but
in sanctification there is the implantation of grace, and something
subjectively imparted ; not imputed to us, but wrought in us by the
Holy Ghost. ( 7. ) Justification is but one act and once acted ;
sanctification is a continual action, or a progressive work. ( 8, )
Justification is perfect and absolute; sanctification is imperfect,
and but begun. And hence, ( 9. ) Justification is equal, and alike
in all believers ; no man is more justified than another : sanctifica-
tion is unequal, in some more, in some less, according to the mea-
sure of the gift of Christ : justification is perfect the first moment ;
sanctification is never perfect till a man die. ( 10. ) In justifica-
tion we are passive, and do nothing ; but in sanctification we are
active ; for, being acted, we act ; being moved, we move and do
work, being set on work by the Spirit of God : is there any thing
more distinct than these two? ( H. ) Justification answers the
law, as a covenant ; sanctification answers it as a rule. ( 12. ) Jus-
tification makes a man accepted ; sanctification makes a man ac-
ceptable. * * *

2. Hence see, that there is no justification by the deeds of the
law. Why ? because, though this purity and conformity to the
law, be thus necessary and excellent for denominating a saint, and
evidencing of justification ; yet it is imperfect in time, and so can-
not be the matter and ground of justification : no righteousness,
but a perfect one, can justify us before God. Do any of the saints
reckon their purity and piety to be their righteousness before God ?
No, by no means : David trembles at the thoughts of this ; and he
deprecates it with abhorrence : 0 Lord, " enter not into judgment
with thy servant : for in thy sight shall no man living be justified,"

GOSPEL PURITY. 223

Psal. cxliii. 2. Purity may justify us before men ; but we cannot
appear before an infinitely holy God, without a perfect holiness ;
nor before an infinitely just God, without a complete satisfaction :
and these are only to be had in Christ. For, when our purity and
righteousness is laid in the balance of God's holy law, mene tekel
is written on it ; it is found wanting : we are but unprofitable
servants ; and our righteousness is as filthy rags. If any poor de-
luded soul be expecting that God will justify him, and accept of
him, and shew favour to him, because he does as well as he can,
and because he performeth this and the other good duty, and hath
a good heart to God, meaneth well, and the like ; it is evident the
man knoweth not himself, that he knoweth not the purity of God's
holy law, and the impurity of his own heart, otherwise he would
fear to think of standing upon that ground before God.

3. Hence see the necessity of a law- work, in some measure and
degree. No man will run to the Surety, till, by the law, he hath
the knowledge of his being quite insolvent, and a bankrupt. What
man will run to the fountain for cleansing, if he does not see that
he is defiled and polluted. If purity be so necessary, then a law-
work, discovering our impurity, is necessary also ; that knowing
the malady, we may apply to the remedy.*

4. Hence see the reason why God treats mankind as he doth,
both with judgment and mercy. Why, the world is polluted ; and
God hath a mind to purify it. Why doth the Lord shine upon
you with the sun of a kindly providence ? It is even to melt you,
that you may part with sin, and that his goodness may lead you to
repentance. Why doth he cast you into a furnace of affliction ?
It is to purge away dross ; and that you may come forth as gold
tried in the fire. Why was the whole earth washed with a deluge ?
Why, it was polluted, and needed to be cleansed. And why will
he again melt it with fire ? Because it must be purified before it
be a new earth.

5. Hence see the necessity of the open fountain for sin and un-
cleanness. The blood of the Lamb is a fountain : it is not a rivu-
let, or a stream, that quickly dries up ; no, no : it is a fountain, a
never failing fountain. It is not a fountain sealed : anciently, in
these hot countries, when they got a fountaij;!, they reckoned it a
precious treasure, and sealed it ; people had not promiscuous access
to it. Yea, but here is a fountain open ; every man, every woman
is welcome to come and purify themselves at it, and bathe in it, to

* See Sermon entitled "Law Death, Gospel Life."

224 GOSPEL PURITY.

"wasli till they be whiter than the driven snow. It is not only open
for the house of David, for the royal family ; but to the inhabitants
of Jerusalem : it is tendered to the whole visible church. And it
is open for sin and uncleanness ; for all pollution whatever. 0
what need of this fountain among such poor polluted sinners !

6. Hence see the reason of what is a paradox to many in the
world, and yet what is the experience of the saints : it lets us see,
I say, why some folk long so passionately for death sometimes ;
yea, would choose rather to die than to live : why, the children of
God know there is no perfect purification, but by death ; and that
death will purify them more than all the sermons ever they heard,
than all the providences with which they were ever tried, than all
the prayers they ever put up, and all the tears ever they shed. It
is a mad fancy of the church of Eome, and it was an ignorant fancy
of some mistaken divines, and Greek fathers, that there is a state
of purgation between this and heaven : but we see from the Bible,
that in a moment the soul, separated from the body, is made pure.
The thief upon the cross, the same day that he is converted, he is
glorified ; " To day shalt thou be with me in Paradise." 0 how will
the believer, when groaning under a sense of sin, long for the day
of dissolution, saying, When shall the day break, and the shadows
flee away, when there shall be no more sin, no more pollution ?

2dly, This doctrine may be applied for lamentation, that there is
such a scarcity of this necessary and excellent thing, puiity ; and
such a plenitude of the contrary evil, even of all manner of impu-
rity. Oh ! may we not lament that there is such a famine of piety
and purity, and such a fullness of impiety and profanity ? I might
here tell you, 1. Somewhat of the evils of impurity, that we should
lament over. 2. Some of the evidences of it.

[ 1. ] We are to acquaint you of some of the evils of impurity.
It is a lamentable thing, that there should be so little purity, and
so much impurity. For,

1. This impurity mars all our excellency. We lose our excel-
lency by sin and impiety. It takes away the peace of a good con-
science, which should be a continual feast : There is no peace, saith
my God, to the wicked. It takes away God from us ; Your iniqui-
ties have separated between you and your God. Is not this one
of the reasons why God is so far from this generation ? It is a
filthy generation. And if our pollution take away God from us,
should it not trouble us ? Let a carnal man lose that which he
makes his god, and see how he will be troubled for it : his heart
will even die within him, as Nabal's did ; and he will be much per-

GOSPEL PURITY. 225

plexed. Oil ! bow heavy should it be to us, that our impurity and
defilement doth us such a mischief as this !

2. It clouds all our profession. Men may profess what they
will ; but if they remain defiled and impure, and if they do not
light against it, wrestle against it, profess against it, their profes-
sion is but a screen to their atheism ; " They profess that they
know God, but in works they deny him, being abominable, and
disobedient, and unto every good work reprobate," Tit. i. 16.

3. It brings on the wrath of God, if it be not removed ; " God is
angry with the wicked every day. If he turn not, he will whet his
sword," Psalm, vii. 11, 12. 0 Sirs, if God begin to fire against a
sinner, or a sinful and impure people, his wrath will be insupportable.
It is true, God stays long before he come forth with all his indig-
nation against a polluted people : but then it is the worse, and there
is the less hope of mercy when he begins to destroy; for then he will
strike them dead with the next blow, and make a full end. Is not
the Lord threatening to do so with this generation, whether we see
it or not ? When the cup of iniquity is full to the brim, be sure
that the cup of wrath is full also ; full of the vials of dreadful ven-
geance. But death, and hell, and wrath, are matters of jest and
mockery to a filthy and impure generation, whose very mind and
conscience are defiled : but though their consciences be seared, and
their souls be sleeping in security, yet their damnation slumber eth
not; for the abominable shall have "part in the lake, which burneth
with fire and brimstone : which is the second death," Eev. xxi. 8.
Oh ! is not this matter of lamentation, that we are in such danger,
by reason of the defilement and impurity of the day we live in.
But, say you, how do you prove the charge? This leads to the
next particular, which was,

[ 2. ] To mention some of the evidences of impurity : they, in-
deed, are many. May not he that runs read' innumerable grounds
of lamentation ? What means the abominable whoredom, adultery,
uncleanness, drunkenness, and all manner of wickedness ; swearing,
lying, cheating, stealing. Sabbath-breaking, contempt of the word
and ordinances, that take place? Do not they all manifest, that
the generation is not washed from their filthiness ? Is not profan-
ity, impiety, and immorality, become open, avowed, and professed,
and shameless ? — But I shall close at this time, by oflering only
these three general evidences of want of purity, that we may see
matter of lamentation here.

1 The first evidence is in the impurity of our affections. Are
they not carnal and impure ? Surely where a man's treasure is.

15

226 GOSPEL PUEITY.

there will bis heart be also. What are your morning thoughts,
and daily meditations ? Whether are they conversant about earth-
ly or heavenly things ? It is indeed matter of exercise to a child
of God, that he finds his affections carnal, and earthly, and vain :
but the impure man lets the devil, and the world, and a thousand
lusts, run away with his affections all the day, and all the week, and
all the year; and he hath never a sore and grieved heart for
it.

2. Another evidence is, the impurity of our speeches, which are
the fruits of the affections : for, " Out of the abundance of the
heart the mouth speaketh," saith Christ: and, "A good man
out of the good treasure of the heart, bringeth forth good
things ; and an evil man out of the evil treasure bringeth forth
evil things," Matt. xii. 34, 35. When the heart is full of any
thing, it will be ready to utter itself: as if you jog a full vessel it
will run over ; so the heart that is full of the world, will run over
the lips, and be always speaking of that ; or, if an impure man play
the hypocrite, and vent his hypocrisy in some good speech, yet he
is out of his element ; it is not his natural dialect, or easy to him
to employ his tongue for God. It is true, the godly may some-
times have their tongue tacked, as it were, to the roof of their
mouth ; but it is not always so.

3. The next evidence is the impurity of our actions. How do
you act towards earthly things, and heavenly things ? What pains
are you at about earthly things ? And how little pains are you at
about heavenly and spiritual things ? Is not that an evidence of
carnality and impurity ? — How do you act with reference to sin
and duty ? How little care do you take to avoid sin yourselves,
or reprove it in others ? And how little care do you take to per-
form the duties of religion, whether secret or social? — How do you
act with regard to God and yourselves ? How much time do you
take for yourselves and your own things ? And how little time
do you allot for God and the things of God ? Doth not this evi-
dence your impurity ? — How do you act towards the world and
religion, when they come into competition? The world saith,
there is a business must be done ; God saith, there is a business
must be done: they interfere; the one of them must be neglected;
well, the man lets God go, lets religion go, rather than his dear
worldly affairs. This discovers impurity. — How do you act with
reference to the word? The impure heart doth not relish the
purity of the word, or the things that are of God : for, he that is
of the flesh, savours the things of the flesh ; but he that is of the

GOSPEL PURITY. 227

Spirit, savours the things of the Spirit. Now, when you hear the
word, do you savour nothing but earthly and carnal things ? Why,
the vain man will pick out the vanity in a sermon : if he can catch at
any word, that will feed his vain mind, he lays hold upon that: the
curious man will notice the curiosity that is in it, and relish that ;
he that is learned will observe the learning in it, and applaud that:
but he that is spiritual, will find out the things that are spiritual,
is well pleased with, and feeds upon them. See 1 Cor. ii. 6. — In a
word, how do you act with respect to conscience and interest?
When the keeping of a good conscience and worldly interest come
to be in competition, by our way of acting then, we may know who
is our master, God or the world ; for, till then, we know not who
is our master : but when conscience commands one thing, and the
world another, so that now the world and religion go not hand in
hand, here is the trial of a pure heart. As a dog follows two men
so long as they go together, and you know not who is the dog's mas-
ter, of them two: but let them come to a parting road, and one go
one way, and another go another way, then shall we know which of
them owns the dog. Why, Sirs, sometimes religion and the world
go hand in hand : while a man may have the world, and a religious
profession too ; while it is so we cannot know who is the man's
master, whether Grod or the world: but stay till the man come to a
pa*rting road ; God calls him this way, and the world calls him that
way : why, if God be his master he follows religion, and lets the
world go ; if the world be his master, then he follows the world,
and the lusts thereof, and lets God, and conscience, and religion

go.

Oh is it not very lamentable that there are so many evidences
of want of purity, that necessary excellent thing ! And even
among the children of God, O how little purity ! Are they not
fallen from their first love ? Fallen from the heaven that some-
times they have been in, to the very centre of the earth ? How far
art thou grown earthl}'- minded ? How doth this declining come
upon you by degrees, or ever you are aware ? Like Nebuchad-
nezzar's image, whose head was of gold, the arms and breast of
silver, the thighs of brass, the legs of iron, and the feet of clay ;
so it is with many declining Christians in our day ; they have
had a golden head, and begun with a golden age, but now they are
come down to the clay feet. How heavenly-minded have you once
been ? but now, how earthly-minded art thou ? How pleasant
were duties and ordinances formerly, perhaps ? But now, how
tedious, wearisome, and irksome ? How zealous have you been for

228 GOSPEL PURITY.

God's glory, and against all sin ? But now, how cold and luke-
warm?— 0 sinner, see the necessity of more purification, and de-
liverance from that consumption of grace, and decay of purity,
that was, and is taking place in you : and cry to God to send the
Holy Ghost, whose office and function it is to sanctify, wash, and
cleanse you. — Lament the impurity of the day, and your own im-
purity ; and lay your soul at the side of the purifying fountain,
and in the way of purifying means, looking to the Lord to bless
the means to you.

There are two things relating to this subject that the generality
of people are very great strangers to. The one is the sin of their
nature ; and the other is, the nature of their sin ; and yet these
two things should be much laid to heart by us all ; namely, the sin of
our nature, that we carry a dead corpse, and a body of sin and death
about with us ; and the nature of our sin ; that it is a transgression of,
and disconformity to the law of God. Though it be a misery to
have a sinful heart, yet it is a mercy to see it to be so : For, con-
viction is the first step to conversion. And though there be many,
as to their state, vile and filthy enough to be damned ; yet there
are few, as to their sense and conviction, vile and filthy enough to
be saved : nay, they are vile in God's eye ; and yet pure in their
own. " There is a generation that are pure in their own eyes, and
yet is not washed from their filthiness."

3. The next use we make of the doctrine, shall be for reproof
and conviction. This doctrine reproves all manner of impurity,
impiety, and unholiness, that stands opposite to this purity and
holiness, whereof I have shewed the necessity and excellency. It
reproves all that filthiness that is opposed to this cleanness And
here is a large field, a vast theme : we know not well where to
begin, or where to end ; there are so many pollutions, and so much
filthiness of flesh and Spirit to be reproved. We might here go
through all the ten commands, and show how mainfold sins and
impurities are reprovable, in opposition to every one of them. Oh 1
that God himself would fasten a reproof and conviction of sin upon
our hearts and consciences, for carrying home this use the more
closely, both upon the wicked, that are under the power, and upon
the godly, that may be under the prevalency of sin and impurity.
I shall, on this topic, 1. Produce some kinds of impurity and filthi-
ness, that we should all take with, and be convinced of. 2. Pro-
duce some witnesses for proving either the total or partial want of
purity and holiness ; that the crime being proven, we may take
with it, and condemn ourselves.

GOSPEL PURITY. » 229

[ 1. ] I would tell you some sorts and kinds of impurity and
filthiness, that we should all take with, and be convinced of. There
are especially these three sorts. 1. The impurity and sin of our
nature. 2. The impurity and filthiness of our hearts and thoughts.
3. The impurity and filthiness of our life and practice, especially
living under the gospel.

( 1. ) As for the pollution of our nature. This, it is evident, many
never thought of, never were convinced of, never challenged them-
selves for ; and yet it is a great predominate root-sin : and if it be
not removed we are filthy still. Now, in order to fasten a convic-
tion of the greatness 91 this pollution of our nature, consider the
greatness of it in these particulars.

1. That when the leprosy and contagion is universal and over-
spreading, then it must be great : but so it is here ; the pollution,

,and defilement, and sin of our nature, is an universal leprosy, it
overspreads all our faculties ; our understanding, will, affections,
reason, conscience, memory, and all are defiled ; become altogether
filthy : we, being conceived in sin, and brough forth in iniquity,
are nothing by nature, but a body of sin and death.

2. When the leprosy and contagion is so great, in an house, that
nothing will help against it, but the pulling down of the house ; then
the leprosy must be very great: but so it is here, the sin of our nature
is such, that nothing will cure it, but the pulling down of the
house. Some think to mend the house by education : but all the
lime and mortar of acquired parts and accomplishments will not
do, unless the nature be renewed by regeneration : and even after
regenerated, his leprosy breaking out, nothing will wholly remove
it but death's pulling down the house entirely.

3. Consider, that sin which is most unwearied, and which a man
is most unwearied in the pursuit of, that must needs be very great :
but such is the sin of our nature, it is most unwearied, as the
fountain is unwearied in sending up water. A man may be wearied in
drawing up water out of the fountain; but the fountain is not wearied
in bubbling up water: so, a man may be wearied in sinful actions ; but
sinful nature is never weary. A man may be wearied with looking to
some particular object ; but his eye is never wearied readily with
seeing and looking ; because it is natural for the eye to see : so, a
man may be wearied with some particular sin ; but the natural
man is never weary with sinning, because, it is so natural for him
to sin.

4. Consider, that this sin that is the ground of all our relapses
and returns to sin, must needs be very great. Now, what is the

230 • GOSPEL PURITY.

ground of all our relapses and returns to sin, after all our repent-
ance and reformation ? Even our nature, or tlie sin of our nature.
Suppose water be heated and warmed, it cools again; heat it again,
and it cools again ; why ? Because coldness is its nature : and so,
why do men return again and again to sin, after all their repent-
ance and reformation ? why ? It is their nature.

5. That sin that is least lamented, and whereby our other sins
a,re most excused, must be a great sin. Now, of all sins, the sin
of our nature is least lamented ; and thereby our other sins are
most excused. Bear with me, for it is my nature; I am passionate,
but it is my nature ; I am so and so disposed, but it is my nature :
men excuse themselves by it ; and hence it is not lamented, it is
not mourned over.

6. That pollution that is most predominant, must be a great pol-
lution : now, the sin of the nature is the pollution that is most pre-
dominant. Many marks have been assigned of the predominant
sin ; and some actual sin may reign above other sins. But the
sin of the nature is the predominant sin : it is the sin that reigns
unto death, Eom. v. 21 — 0 then take home the conviction of this
sin : and seek to have it broken in the power of it.

( 2. ) The impurity and pollution of our hearts and thoughts is
what we are to take with, and be convinced of. Alas ! how little
is the impurity of the heart bewailed ! Many think their thoughts
are free : but before God they are not free ; but bound to obedience
to his law, who searches the heart and tries the reins, to give every
man according to his ways, and according to the fruit of his doings;
and even according to the doing of his heart : for the thoughts are
the deeds of the heart ; and it is, indeed, deceitful above all things,
and desperately wicked, Jer. xvii. 9, 10. Now, the sin and pollu-
tion of the heart is great, if you consider these following particu-
lars.

1. The sin that is most incurable, is a great sin : but the sin of
the heart is a most incurable sin. As a secret, hidden wound within
the body, or a disease within the bowels, is the most incurable : And
such are the sins of our thoughts, and the plagues of our hearts.
We need, therefore, to know the plague of our hearts and to be
convinced of it.

2. The sin that is a parent to other sins, must needs be very
great : now, sinful thoughts are the parents of sinful actions, both
in the godly and ungodly. — In the godly : as in the case of Abra-
ham, Gen. XX. 11, 12. "I thought surely the fear of God is not
in this place ;" and therefore I said, " She is my sister." She was

GOSPEL PURITY. 281

indeed liis sister, and lie lied not in saying so: but lie
dissembled, and hid tlie truth, using an unworthy shift for
his preservation. And where began this "evil, but in a sinful
thouo-ht? I THOUGHT that the fear of God had not been in

O

this place. — In the ungodly, it is so likewise ; Psal. 1. 21 ; "Thou
thoughtest that I was altogether such an one as thyself." The
wicked steal and lie, and get drunk, and commit adultery, and de-
ceive, and slander others. And how are they led into this, but by
thoughts ? " Thou thoughtest that I was altogether such an one
as thyself"

3. By sinful thoughts our formerly committed sins, that were
dead, are revived again, and have a resurrection by our bosom
ones ; by our contemplating tlie same with delight. As the witch
at Endor called up Samuel that was dead ; so, a delightful thought
calls up a sinful action, that was dead before. Hereby our sins,
that were in a manner dead before, are revived, and have a resur-
rection.

4. By sinful thoughts a man may sin that sin, in effect, which he
never did commit in act ; and so the Lord may punish him for it.
As the Lord said to David in another case ; Because it was in thine
heart to build me an house, I will build thy house. So saith God
to a man, in a way of punishment; because it was in thine heart to
do this evil, though thou didst it not, I will punish thee for it. By
the sins of our hearts and thoughts, a man may sin that sin, in
effect, which he never did commit in act. Christ reckons the adul-
terous thought, adultery ; the malicious thought, murder. Alas !
how will the day of judgment give other views of sin than now we
have, when the whorish thought will be judged whoredom ; and
the adulterous intention, adultery; and the malicious thoughts,
murder, though it was never actually committed!

5. By sinful thoughts, a man doth repent of his repentance. A
man sins, and afterwards is sorrowful for and repents thereof ; and
then after his repentance, he thinks on his sin with delight. What
is this but to repent of his repentance ? As by your repentance, you
are sorrowful for your sin ; so, by musing on your sin, with delight,
you repent of your repentance : now, is it not a great evil for a
man to repent that he repented ?

6. That filthy mud, that cannot be searched to the bottom ; that
deep mystery of iniquity, that cannot be sounded, it is so deep,
must be be very great : and so it is with the sin of the heart ; It
" is deceitful above all things, and desperately wicked : who can
know it ?" Jer. xvii. 9. In a word, '' Out of the heart proceed evil
thoughts, murders, adulteries," etc. Matt. xv. 18, 19.

232 GOSPEL PURITY.

( 3. ) The impurity and pollution of our lives and practices,
especially, under the gospel, is what we are to take with, and be
convinced of. And sins under the gospel, are great sins. Why ?

1. Sins under the gospel, are sins against the remedy : and of
all sins, sins against the remedy are the greatest. The great rem-
edy against sin, is the gospel of the grace of God ; the good news
of a crucified Christ, a Saviour, whose name is Jesus, because he
saves his people from their sin. The promises are the remedy also:
and therefore, to sin under the gospel, is to sin against the remedy ;
yea, it is a sinning against the greatest obligations of mercy and
grace that are offered : and so, by our sinning against these, we en-
gage the very mercy and grace of God, our greatest friends, to
become our greatest adversaries.

2. The more repugnancy there is between the sin and the sinner,
the greater is the sin : even as it is worse for a judge to be imjust,
than another man. Now, there is here a great repugnancy between
the gospel, and the man that sinneth under the gospel ; for he pro-
fesses the contrary.

3. Sin under the gospel, is the most hurtful and mischievous,
both to ourselves and others. To ourselves : as poison that is
taken in wine, or something that is warm, is the most venemous ;
so, sin under the gospel is the deadliest poison : why ? because it
is warmed with gospel heat. And to others it is hurtful ; because
they are the more hardened thereby.

4. Sin under the gospel is most deceitful, having specious pre
tences and defences ; and so it is the worse. A man under the
gospel hath readily many shifts for his sins ; many distinctions to
palliate his sin ; much knowledge to cover his sin. And by this
knowledge, perhaps, he is able to defend his sin, by many dis-
tinctions : as, that it is a sin of infirmity ; it is an occasion for
grace and mercy to abound ; and many such ways may grace be
abused to the encouraging of sin. Now, those bred under the gos-
pel, are able to defend themselves by knowledge fetched from the
gospel ; therefore they are the worst.

5. Sins under the gospel throw contempt upon the great things
of God : even the glory of God, the grace of God, offered in the
gospel. And how great is that sin that casts contempt upon the
greatest love, the richest mercy, the sweetest offers, and upon the
great salvation !

6. Sin under the gospel is the most dangerous sin ; and there-
fore it is great. " How shall we escape, if we neglect so great
salvation?" Ileb. ii. 3. He that sinneth under the gospel, cannot

GOSPEL PURITY. 233

sin at so cheap a rate as otliers tliougli he sins the very same sins
that others commit, who are not under the gospel. Why ? He
that knoweth his master's will, and doeth it not, shall be beaten with
many stripes. — O Sirs, be convinced of these sins, and the evil of
them : the sin of your nature, the sin of your heart, and the sin of
your way under the gospel ; for they are great sins and impuri-
ties.

[ 2, ] I would produce some witnesses, for proving of the great
want of purity, whether total or partial. Many witnesses may be
brought in to prove the charge.

1. The first witness is the power and prevalence of sin. Where
sin is up, holiness is down. Are sins and corruptions as many and
as strong with you, as they were ten, twenty, or thirty years ago,
notwithstanding of all the means you have enjoyed, and sermons
you have heard, and engagements you have made? The power
of sin doth witness and evidence either the want or weakness of
purity.

3. The third witness is the easy and frequent falling before
temptation and motions to sin. When temptation touches, it
takes. No sooner are you tempted than you are conquered. Does
not this discover the want of purity ; and that it is either wholly
wanting, or at a low ebb ? Those that were eminent in holiness,
in scripture, were eminent in resisting temptation; as Joseph,
Daniel, and others. When a man needs little, or has no tempta-
tion to lead him to sin, it witnesseth against him, that he is im-
pure,

4. The fourth witness is fears and faintings in a day of adversi-
ty ; " If thou faint in the day of adversity, thy strength is small,"
Prov. xxiv. 10. Do you fret under affliction, or faint under ad-
versity ? That is an evidence of the want of purity, and the weak-
ness of grace.

5. The next witness is barrenness and soul-leanness ; Isa. xxiv.
16, " I said. My leanness, my leanness ; woe unto me !" Look to
them that have my grace, and see what poor and lean graces they
have : how little faith, how little love, how little zeal, how little re-
pentance, how little knowledge ; how much unbelief, how much ig-
norance, how much untenderness in their walk, how much neglect
of duty, how much of a legal spirit in duty, etc. ; how much lax-
ness of principle, and levity of spirit ; how much pride of duty, how
much pride of preaching, pride of praying ; how much apostacy,
imstedfastness, and unconstancy : the goodness of many is like the
morning cloud, and early dew, that passeth away.

234: GOSPEL PUKITY.

6. Anotlier witness is indifferency. The great indifferency that
is among many professed Christians, shews their want of purity :
they are indifferent whom, and what they hear ; indifferent wheth-
er they perform duty or not ; whether they attend ordinances or
not : Galio cared for none of these things. Surely, where there is
much indifferency, there is little holiness, little purity,

7. The seventh witness is gross immorality. And here, will not
the gross abominations of the day and generation, and of the con-
gregation witness against them, that they are not washed from
their filthiness ? — Is the drunkard washed from his drunkenness ?
Is the whoremonger washed from his whoredom ? Is the adulterer
washed from his adulteries? Is the malicious man washed from
his malice ? — Are not many become shameless in sinning, when
the Lord is calling for mourning ? " And in that day did the Lord
God of hosts call to weeping and to mourning, and to baldness,
and to girding with sackcloth : And, behold joy and gladness, slay-
ing oxen, and killing sheep, eating flesh, and drinking wine : let us
eat and drink ; for to-morrow we shall die," Isa. xxii. 12, 13.
There were a pack that made a jest of dying, and made a mock of
a future state : " Let us eat and drink ; for to-morrow we shall die :"
if we must have a short life, let us have a merry one. Here is
atheism rampant ; denial of a future state lying at the root of their
brutal sensuality, — Many discover their gross immorality by mock
confession : like the French king that carried a crucifix in his hat ;
and when he had done any thing amiss he would kiss that, as a
sufficient atonement. Many who call themselves Christians, when
they have committed any gross sin, they confess it, with a God
forgive me ; returning with the dog to the vomit. — They evidence
their immorality by their unreproveableness ; as is manifest from
their carriage to them that admonish them : do they count them
their best friends ? Nay, their heart rises and rages against them.
How stand they affected towards the word, when it reproves them,
and rubs upon their lusts, and crosses their delights ? They count
it enmity and folly. — They evidence their gross immorality by
their filthy communications, and filthy conversations, Col. iii. 8.
2 Pet. ii. 7.

8. The eighth witness is carelessness about, and contempt of
the means of purity. Doth the neglect of the means of purity
witness against you? Eor example, prayer is a mean; secret
prayer, social prayer, family prayer, fellowship prayer: do you live
in the neglect of these ? Yea : then doth not this witness your
impurity? — The word is a mean; hearing the word attentively,

GOSPEL PURITY. 235

reading tlie word diligently, hiding the word in your heart care-
fully, like David ; Thy word have I hid in my heart, that I might
not sin against thee. Now, what diligent use do you make of the
word? Are you careless in hearing, especially on week-days,
notwithstanding of covenient opportunity? Are you careless in
reading the Bible from Sabbath to Sabbath ? Why, the very dust
of your Bibles will witness against you. I have read of one, that
presented Anti pater, the king of Macedon, with a book, that
treated of happiness ; he refused it, saying, I am not at leisure.
Many have the book by them ; yea, presented to them by Christ,
that treats of everlasting happiness, but they slight the present : I
am not at leisure, say they. They have opportunity of hearing
the word opened on week-days, as well as Sabbath-days ; but they
are not at leisure. They have means of knowledge, diets of cate-
chising, for clearing the same word ; but they are not at leisure.
They have many precious seasons of grace, seasons of prayer,
seasons of duty ; but they are not at leisure. They take leisure to
their own work, their wordly work; yea, for idle conversation:
but they have no leisure for God's work, their soul's work, eternal
work.

What ! are not these things so many witnesses against you,
that you are impure ? I might produce multitudes of more witnes-
ses ; but by the mouth of two or three witnesses, every truth shall
be confirmed : and these witnesses that I have adduced at the time,
are sufficient for proving the charge. 0 then, will you take with
the reproof ; and take home the conviction of your impurity and
unholiness ?

I shall close with two advices, in order to deliver you from this
impurity that prevails.

Advice 1. Seek after the knowlQ^ge of Christ, and the things of
Chi'ist. Knowledge of Christ, in a saving way and manner, will
strike at the root of all impurity : for. Beholding his glory, we are
changed. And particularly, seek after the knowledge of this
purity and sanctity, that I speak of, in its agreement with, and
difference from j astification : for, the confounding of these two,
makes many legal dreams in the world. Wherein it agrees with
justification, and wherein it differs, I have had occasion formerly
to enlarge upOn. They agree thus ; 1. In their efficient ; the God
that justifies, is also the God that sanctifies. 2. In their end ; they
are both for the glory of God. 8. In their subject ; the elect
sinner believing : the man that is justified, is also the man that is
sanctified. 4. In the instrument, namely, faith. Though in divers
respects we are justified by faith, and also sanctified by faith, or

236 GOSPEL PURITY.

purified : yet, m justification, faith justifies as a passive instrument,
as a vessel receiving the water ; in sanctification, faith sanctifies
and purifies as an active instrument, as a root and a spring bubbling
up the water. — In justification, faith is a hand receiving, a receiv-
ing hand: in sanctification, it is a working hand. — Also, justifi-
cation is first, in order of nature ; sanctification is next : as the
good tree is before the good fruit. — In justification a man is
reckoned righteous ; in sanctification, he is made righteous : in.
justification, he is declared righteous, by a judicial sentence ; in
sanctification, he is fashioned, and made righteous, and holy, by a
spiritual change. — In justification, I have Christ for the Lord my
righteousness ; in sanctification, I have him for the Lord my
strength. Our righteousness for justification is in him, as the
author and worker of it : our strength for sanctification is in
him, as the root and fountain of it, from whence it is communicated
to us. — In justification, he works all our works for us, and we do
nothing : in sanctification, he works all our work in us ; and
makes us do, while he worketh in us both to will and to do.

Advice 2. Having thus been brought by the knowledge of Christ
and his grace, to a renewed state, then, pursue your spiritual ene-
mies and lusts, and be daily throwing stones at them, till they be
killed. I allude to 1 Sam. xvii. 40, where David, in defeating
Goliah, took five smooth stones out of the brook, and cast at him.
In allusion to this, I will tell you of five stones that you should
daily cast at your lusts. ( 1. ) The stone of instituted means, and
appointed ordinances. Is prayer a mean ? Is the word a mean ?
Use these means in the Lord's strength. ( 2. ) The stone of scrip-
tural arguments ; such as Joseph's argument ; Shall I do this great
wickedness, and sin against God ? David's argument ; Shall I do
so and so ? Then would I offend the generation of the righteous.
( 3. ) The stone of gospel promises : such as that ; I will sprinkle
clean water upon you, and ye shall be clean. I will give you a
new heart, and a new spirit, &c. Having these promises, let us
cleanse ourselves from all filthiness of flesh and spirit. Plead the
promises, and cry for the grace promised. ( 4. ) The stone of
Christ's mediation and prayer; John xvii. 15, 17, "Sanctify them
through thy truth : thy word is truth." While they are in the
world, keep them from the evil of it. Improve the intercession of
Christ. ( 5. ) The stone of Christ's death and passion. His cruci-
fixion is that, in the virtue whereof sin is crucified. Improve his
death, and look for virtue to come from thence. — Look to the Lord
for grace and skill to cast these stones into the head of Goliath.

s E n M o isr X.

THE NATURE AND EXCELLENCY OF

Gospel Purity.

(continuation.)

" There is a generation that are pure in their own eyes, and yet is not
washed from their filthiness.^'' — Peov. xxx. 12.

Civility Is a very comely thing ; but if it be not attended witli
sanctity, it but gilds a man over, and is not true gold. A man
may have civility, and civil honesty, and yet go to hell : but
sanctity and purity is the beginning of heaven. The one is not
above the sphere of nature ; the other is supernatural : for as the
earth naturally can bring forth grass, but cannot bring forth corn,
except it be plowed and sown ; even so, any man may naturally be
civil, but he cannot attain to any life of grace, or true hoHness,
except God plow up the fallow ground of the heart, sow the seed
of grace, and make it take root downward, and bring forth fruit
upward. Therefore, trust not to common civility and sobriety,
whatever external comeliness and excellency be in it ; but rather
be afraid of it, lest you mistake it for real grace : why, because the
sober devil carries more to hell, than the profane devil ; for the
profane man, being in a dirty way to hell, he is sooi^er convinced
of his filthiness and misery, and more readily reclaimed : but the
civil man being in a more cleanly way to hell, is so conceited with
an opinion that he has grace already, that it is harder to bring him
to true repentance. " There is a generation that are pure in their
own eyes, and yet is not washed from their filthiness.

It is a very sad and a very dreadful thing for people to be
dreaming, that they are going to heaven, and fancying that they
are in very good terms with God, and yet are in the straight road
to hell, having God for their enemy, and enemies to God;
Enemies in their minds by wicked works. Yea, there are many

(237;

238 GOSPEL PURITY.

sucli, that if ministers deal plainly witli them, and tell them that
they are enemies to God, and never h*d a spark of true love to
him ; all that we get of them, is God forbid ; we hope it is other-
wise : or else, say they. We hope it will be otherwise, and God
wjll have mercy on ns : and so there is no more of it, they remain
hardened in their enmity, and yet hardened in a vain imagination,
that all is well. O Sirs, if that be your case, will you let the
word of God sink into your conscience, for conviction. " There is
a generation that are pure in their own eyes, and yet is not washed
from their filthiness." I now come.

To another use of the doctrine, which shall be for trial and ex-
amination. Examine and try whether or not you have any share
of this gospel purity : whether or not you be washed from your
filthiness. It is a matter of great moment that you are called to
enquire into. God calls you to examine yourselves, and prove
your ownselves : and seeing purity and holiness is the great pre-
parative for everlasting happiness, a mistake in your search may
make you miserable to all eternity. I shall here, 1. Offer some
negative characters, pointing out those that are not washed from
their filthiness. 2. Some positive evidence by which we may try,
whether or not we be washed from our filthiness, and partake of
this gospel purity, which we have held forth in the nature, neces-
sity and excellency thereof.

[ 1. ] We are to offer some negative characters, pointing out
those that are not washed from their filthiness, but are filthy still.
Upon the last use, I offered several witnesses to be produced for
testifying the impurity of the day we live in ; and shall not resume
what I said, but offer some things further, by which we may try
how impure we are and the generation is. And, though some of
the particulars I am to mention may take place, in some measui'e,
with the godly that are washed, yet those who are under the power
of these evils, the unmortified power, unlamented and unrepented
dominion thereof, were never washed from their filthiness : the
text says. There is a generation that are not washed from their
filthiness, though yet they are pure in their own eyes, and self-
conceited, which is the particular sin that I reserve to be spoken to in
the third and last doctrine : and therefore shall not insist upon it
here. But, you see, besides this, all other sins and abominations,
and impurities are included in the text ; and therefore it gives us
occasion to speak of all manner of sin, while it says, There is a
generation that is not washed from their filthiness.

1. There is a generation of atheists, that neither fear God nor

GOSPEL PUEITY. 239

regard man : tliey say in tlieir heart, There is no God ; and vainly
wish there were none. Th^re is a generation of deists, which is
but a second edition of atheism, whereby the providence of God is
denied ; and so the God of providence blasphemed : but beside the
gross, contracted, and almost professed atheism of many, what a
huge generation is there, that was never purged from their natural
atheism ! And though they would take it ill to be called atheists,
are evidently and practically so, while, though they profess to know
God, yet in works they deny him. Sm-ely these are not purged
from their filthiness.

2. There is a generation of ignorant persons, that know not God,
know not religion, know not the principles of Christianity ; they
are grossly and stupidly ignorant, notwithstanding the means of
knowledge : they are artfully ignorant, neglecting opportunities of
instruction. They are ignorant of Christ, and the way of salva-
tion through him : ignorant both of law and gospel ; the covenant
of works and covenant of grace. Are these washed from their
filthiness ? No ; It is a people of no understanding, saith God ;
therefore he that made them, will not have mercy upon them ; and
Jie that formed them will shew them no favour. And beside the
grossly ignorant, there is a generation that hath a smattering of
knowledge, some notional views of gospel mysteries : but they
never had the eyes of their understandings opened ; the God of
this world having blinded their eyes : My people are destroyed for
lack of knowledge. They are not washed from their filthiness ;
no : the ignorant person is filthy still.

3. There is a generation of mockers, that despise all things, se-
rious and sacred. If they come to church to attend ordinances,
they but slight and despise these ordinances in their hearts. If
they hear a preaching, they but despise and contemn the word that
they hear, and know not what it is to hear to edification. If pub-
lic prayers be offering up, they but despise the same ; their eyes
are roving, and they know not what it is to join in prayer with
their souls. If public psalms be a singing, they despise that piece
of worship, and can sit with their mouths close, when the mouths
of others are opened, to sing praises to God. I have sometimes
observed, with regret, how, while the congregation were professing
at least, to praise God with open mouth, some will sit with such a
close mouth, as if they were openly professing that they despised
and contemned that heavenly exercise. They that love not to join
with a congregation on earth, to praise God, how unfit are they for
joining with the heavenly company, whose exercise is to praise

240 GOSPEL PUEITY.

Mm for ever ? — There is, I say, a generation of mockers and de-
spisers ; and some that slight and despise ordinances altogether, of
whom God saith, Behold, ye despisers, wonder, and perish. Surely
these are not washed from their filthiness.

4. There is a generation of hypocrites and formalists, that surely
are not washen from their filthiness, that make a fashion of read-
ing, and hearing, and praying, and praising, and singing ; and rest
satisfied with the external performance of duty, and were never
acquainted with the love, the power, the life of religion ; that have
a name to live, but are dead. Wo to you hypocrites ! for ye make
clean the outside ; but are not washen from your internal filthiness :
you are as whited sepulchres, having a fair outside ; but within are
full of rottenness and putrefaction.

5. There is a generation of legalists and moralists : they go about
to establish a righteousness of their own, and will not submit to
the righteousness of God. They are your pretenders to works,
and holiness, and righteousness ; but discover their want thereof,
by their estrangement from, and ignorance of the righteousness of
Christ. They seek heaven in a legal way : they '' seek to enter in,
and shall not be able," Luke xiii. 24. They seek salvation, but
they seek it not by faith ; but, as it were, by the works of the law.
They pretend respect to the law, and yet affi-ont it by refusing the
only law-biding, law-iiilfilling righteousness of Christ. They profess
holiness, and yet are not washed from their filthiness ; for they are
under the law. For that word. Sin shall not have dominion over
you ; for you are not under the law, but under grace, may be read
just backward, with respect to them : Sin shall have dominion,
over them, because they are not under grace, but under the law.

6. There is a generation of superstitious worshippers and cere-
mony-mongers, who will worship God in ways not enjoined in his
word. A heathen Socrates would say, " God will be worshipped
with that kind of worship which himself hath commanded :" and
surely, those that profess themselves Christians should fear and
learn. Now, I not only here mean, all gross superstition, of what-
soever sort, but all impurity of worship. Surely they are not
washen from their filthiness, who have no concern upon their
hearts to stand up for the purity of religion, in its worship and or-
dinances, in opposition to all mixtures and corruptions whatsoever.
Nothing exasperates a holy God more than this, that there should
be defilements in his worship ; for mixture in his worship, not only
crosses his command, but impeaches his wisdom, as if we should
supply the defects of his word, by our inventions : therefore, God

GOSPEL rURITY. 241

condemns it as will-worsliip, saying, Their fear toward me, or their
worship of me, is taught by the precepts of men, Isa. xxix. 13.
Col. ii. 22, 23. In a word, it makes God's worship a vain
worship ; " In vain they do worship me, teaching for doctrines the
coromandments of men," Matt. xv. 9. As mixing copper with gold
ydebaseth the metal, it cannot pass: therefore, God giveth that
awful certification, Eev. xxii. 18, 19 ; " For I testify unto every
man that heareth the Avords of the prophecy of this book. If any
man shall add unto these things, God shall add unto him the
plagues that are written in this book : And if any man shall take
away from the words of the book of this prophecy, God shall take
away his part out of the book of life, and out of the holy city, and
from the things which are written in this book."

7. There is a generation of erroneous persons ; that err in heart,
and err in practice, and err in principle. Some have no principles
at all, but Latitudinarian ; they are anything you please. Others
are of abominable and corrupt principles, subversive of the gospel,
and destructive to pure religion and undefiled. It was an old
principle long ago, which is yet living, " That the doctrine of free
grace, and justification by faith, without the works of the law, was
an adversary to the law of Moses and to holiness." No wonder
then, that some have this doctrine to defend against such a charge,
when Christ himself had this ado ; I am not come to destroy the
law but to fulfil it. It is a day of error ; and to speak of all the
errors that are like to be imbibed and drunk in, were a task not to
be managed in a passing word, but would take much time. Pollu-
tion in principle, is a great pollution : and where the errcir is in
fundamentals, surely the person is not washed from his filthi-
ness.

8. There is a generation that makes no manner of bonds of of-
fence : to oifend the generation of the righteous, is become a com-
mon and easy thing with many professors ; and yet the Lord says,
"Wo to the world, because of offences ! better that a mill-stont were
put about his neck, and he thrown into the midst of the sea, than
to offend one of those little ones. Offences must come ; but vo to
them by whom they come. Surely, these that have no regard
whether they offend, and lay stumbling-blocks in peoples' way, or
not, they seem not to be washed from their filthiness.

9. There is a generation that are drowned in security and stu-
pidity, having no sense of sin or danger : though sin be eminent
and danger imminent ; they go on incorrigibly, in their own evil
way; and live securely notwithstanding all the means of mercy

16

242 GOSPEL PUEITY.

and motives of judgment, the Lord gives for their recovery. When
the language of providence, and the alarms thereof cry, Arise, O
sleeper, and call upon thy God. While the stormy tempests
threaten the shipwreck of the church and state : and particularly
the storm of division and animosity threatens the overthrowing
the church visible ; yet they sleep on, saying. All is safe. Yet a
little sleep, a little slumber, a little folding of the hands to sleep.
When security is universal, surely it is a sign we are not washed
from our filthiness.

10. There is a generation of apostates, who begin in the spirit,
and end in the flesh ; that begin, like Nebuchadnezzar's image, with
a head of gold, but end with the feet of the image, that were feet
of clay. Apostasy, and backsliding, and defection are no rarity in
our day, wherein the love of many waxeth cold ; and the church
hath left her first love ; and many backslide with a perpetual back-
sliding ; and are, it is to be feared, or will be of these who draw
back to perdition. Concerning all such the scripture speaketh very
awfully : The backslider in heart shall be filled with his own ways.
Whoso putteth his hand to God's plough, and looketh back, is not
fit for the kingdom of heaven. Surely, habitual apostates, who re-
turn with the dog to the vomit, and the sow that was washed, to
the wallowing in the mire, are not washed from their filthiness. A
generation that is making defection from God, his work, cause, and
interest, are not washed.

11. There is a generation of lukewarm Laodiceans, who are
neither cold nor hot, whom God threatens to spew out of his
mouth ; having no zeal for God, no public spirit to witness faith-
fully for the cause and interest of Christ. Instead of this, carnal
policy, under the false notion of prudence and moderation, doth
carry many off their feet, while they follow the counsels of flesh'
and blood, and condemn, reproach, and discourage those who take
other measures, and desire to be faithful. If any zeal for the de-
clarative glory of God appear with this or the other person, in a
day of general lukewarmness, no wonder that the particular per-
son, who would make any appearance against the common defec-
tion, be flouted for singularity, as if they set up themselves, and
would be reckoned eminent beyond all others : But calumny will
never make zeal culpable, nor lukewarmness justifiable. However,
the neutralising temporizer is abominable to God ; he who cares
not whether the ark or dagon be set up, whether Christ or anti-
Christ prevail: He that is not with me is against me, saith Christ
•juon this head. I have read of Anastatius the emperor, that he

GOSPEL PURITY. 243

was, by tlie "hand of God, shot to death with a hot thunder -holt,
because he was lukewarm in the catholic cause, and not zealous
against the Arian faction, which became so universal, that it was
said, The whole world was turned Arian.

12. There is a generation of profane persons, like Esau, who,
for one morsel of meat, sold his birth-right. Many, for a little
morsel of worldly good, will sell their souls, and sell their heaven-
ly inheritance. Many, for fear of losing any little outward inher-
itance, or temporal advantage in the world, will make shipwreck
of faith and a good conscience. Many think they make a good
bargain at a public market, (such as you have in view this week,)
though they cheat their neighbour with never so many lies and
falsehoods, in buying and selling, if they may but gain a little
worldly advantage upon them. They will quit with their con-
science, before they quit with a sixpence. Surely these are not
washed from their filthiness.

But what shall I say ? There would be no end of speaking to
this purpose. — There is a generation that have no care of their own
souls, nor the souls of others : they are running fast to hell ; and,
by their ill example, drawing their children to hell with them ;
their friends and neighbours to hell with them. — There is a gener-
ation of the vile licentious, and adulterers, and unclean persons,
that go on, without remorse or reformation; and to whom the custom
of the sin hath worn out the conscience of the guilt. Most certainly
they are not washed from their filthiness. — There is a generation of
drunkards and tipplers, that cannot mortify the lust of drunkenness
unto drunkenness : it is their right hand and right eye, which, because
it cannot be cut off, or plucked out, it is like to go to hell with them.
They are not washed from their filthiness, — There is a generation
of horrid swearers, and profaners of the name of God, whether
by broad oaths, or minched oaths ; not to insist upon the open
perjury, by the abominable use and abuse of state oaths. 0 the
perfidy and perjury of the nation ! Surely the Lord hath a contro-
versy with the inhabitants of the land, because there is no truth,
nor knowledge of God in the land ; by swearing, and lying, and
killing, and stealing, and committing adultery, they break out, and
blood toucheth blood ; therefore shall the land mourn, Hos. iv. 1,
2, 3. — There is a generation of liars, who make no conscience of
speaking the truth to their neighbours : They are of their father
the devil, who is the father of lies. Are they washed from their
filthiness ? No : There shall in nowise enter into the New Jerusa-
lem any thing that defileth, or worketh abomination, or maketh a

244 GOSPEL PURITY.

lie. — There is a generation of Sabbath-breakers, to wliom God's
holy day is as little hallowed and sanctified as any other day :
though they come to the church for the fashion ; yet they do not
make conscience to abstain from thinking their own thoughts,
speaking their own words, or doing their own works on the Lord's
day : No ; if it were not for the custom, they would not make so
much as any outward mark of distinction. Are they washed from
their filthiness ? No, by no means. — There is a generation of ma-
licious persons and fire-brands, living in the fire of contention and
discord : not living in love, nor following peace with all men ; but
living in malice and envy, hateful and hating one another : loving
to have an ill tale to tell, and an evil report to make of one an-
other : pursuing idle clashes, and entertaining them. Surely they
are not washed from their filthiness. — There is a generation of un-
just and injurious persons, who think nothing to build up their own
worldly fortune upon the ruin of their neighbour's estate ; not remem-
bering, that which is won by theft, robbery, injustice, or oppression,
is won at the peril of their souls and the curse of God. Of the
same nature is injustice in judging and determining of causes, at
whatsoever court, whether civil or ecclesiastic, when friendship and
courtesy is preferred above justice and equity ; and when the decis-
ion of judges goes not by justice, but by favour, or fraud, or
bribery. Surely all such are not washed from their filthiness. —
There is a generation of rotten-hearted professors, that join in inti-
mate society and close familiarity with stated enemies to God and
religion, and monstrous swearers, profane, loose, abandoned, and
malignant persons : they reckon them, perhaps, to be good fellows
and honest neighbours, and have not the least reluctance at inti-
mate fellowship with them ; and, it may be, prefer their company
to that of the godly and serious. They walk in the counsel of the
ungodly, they stand in the way of sinners, and sit in the way
of the scornful, and yet would be called professors. But it seems
plain that they are not washed from their filthiness. — There is a
generation of prayerless persons ; they bow not a knee to God in
their families, and perhaps as little in their closets. . The prayer-
less man is an impure man ; he is not washed from his filthiness. —
There is a generation of proud and selfish persons ; if they pray,
or bring forth any fruit, they are but empty vines that bring forth
fruit to themselves. Spiritual pride and self is as great an enemy
as God hath : and even pride of duties, pride of prayer, pride of
preaching, pride of grace, proud desires of being applauded and
thought better of than others, where it is in its reign, evidences the

GOSPEL PUEITY. 245

person is not washed from his filthiness. — In a word, there is a
generation of unregenerate persons, which include all the Christ-
less and graceless world, that were never convinced or converted,
never drawn to Christ in a day of power. Surely all they who
were never born again, of water and of the Spirit, whose opera-
tions are like water, who were never saved by the washing of re-
generation, and the renewing of the Holy Ghost, they are not
washed from their filthiness.

[ 2. ] The next thing proposed, on this use of trial and examina-
tion, was to assign some positive evidences of those that are washed
from their filthiness and made partakers of gospel purity. It is
possible some may imagine, if all be excluded that I have named,
there will certainly be few behind of the generation, that is washed
from their filthiness. Indeed, I own, they are but few ; for all are
excluded who are under the power, reign, and dominion of any of
those sins that I have been naming. But, for the help of the few,
that they may know they have something of gospel purity, and
that others may further know that they have it not, and so may be
humbled, and cry to the Lord for it, I shall offer but these two
means, or evidences, at the time, by which it may be tried. Try
this purity then, 1. By the root of it. .2. By the fruit of it.
1. Let this purity be tried by the root and spring of it. And,
1. This gospel purity is rooted in a divorce from the law. This
may seem a paradox to some, that purity, holiness, and conformity
to the law, should be rooted in a divorce from the law : Yea, but
it is a truth of the eternal God. Accordingly Paul declares of his
own experience, Gal. ii, 19 ; "I through the law am dead to the
law, that I might live unto God." No living unto God, in point
of purity and sanctification, until we be dead unto and divorced
from the law, in point of justification. We must renounce it as a
rule of acceptance, before we improve it as a rule of obedience.
We do not make it a standard of holiness, so long as we make it a
condition of life : for, while we do so, we are under the law, and so
under the power and dominion of sin, and strangers to the grace of
God, which only doth effectually teach to deny ungodliness and
wordly lusts, and to live soberly, righteously, and godly. Now, have
you ever been divorced from the law, by the killing stroke of con-
viction, and by the mortifying stroke of humiliation ? Have you
been convinced of the evil of sin, the guilt of sin, the power of sin ;
of the righteousness of God, though he should destroy you ; and of
the spirituality and extent of the law, so as the commandment
coming, sin hath revived and you died ?

246 GOSPEL PURITY.

2. This gospel purity is rooted in a marriage union to Christ ;
Ye are dead to the law by the body of Christ ; that ye might be
married to another, even unto Christ, that ye may bring forth fruit
unto God, E.om. vii. 4. As there can be no lawful children before
marriage ; so, no acceptable fruit unto God, no true piety, before
marriage union to the Lord Jesus Christ, without ingraftment into
this blessed vine, without whom we can do nothing. Now, try
your purity by this root of it. — Know you nothing of a marriage
manifestation of, and union to the Lord Jesus Clnrist, having been
divorced form the law, by a work of humiliation laying you low ?
Have you got a discovery of Christ, in a gracious manifestation of
his glory ? For, beholding his glory, we are changed into the
same image, from glory to glory. — Got you ever a view of the mar-
riage contract ? Did he never say to you, I will be your God, ye
shall be my people ? Did he never say, I will betroth thee to me
forever, in loving-kindness, in tender mercies, and in faithfulness ;
declaring that his covenant is your charter, his righteousness your
garment, his Spirit your guide, his fullness your treasure, and his
faithfulness your security ? — Know you nothing of the marriage
proclamation ? Did the Lord never say to you such a word as
that, Come unto me, and you shall find rest to your souls, poor,
weary, and heavy laden creature? Did he never court you by
the gospel, saying, as Eebekah's friends concerning Abraham's
servant, with relation to Isaac, "Will you go with this man ? — Know
you anything of the marriage consent ? I will go with this man.
Did he ever make you willing in a day of his power ? — Know you
nothing of marriage between Christ and your soul ? Hath he ever
embraced you by his love, and made you to embrace him by faith ?
Surely gospel purity is rooted here.

3. This gospel purity is rooted in the inhabitation and operation
of the Spirit of Christ ; " I will put my Spirit within you, and cause
you to walk in my statutes," Ezek. xxxvi. 27. Try, then, the
Spirit is for accomplishing the forementioned effects. The Spirit
maketh a clear revelation of the grace of God in the gospel. The
Spirit having convinced of sin and unbelief, doth beget faith, even
the faith of the word of grace, the faith of the death of Christ, the
faith of the mercy of God in Christ, and the faith of the promise :
and by faith the believer receives the Spirit ; that is, more and
more of the Spiiit. In the first approach of the Spirit to the heart,
when he works faith, we are purely passive ; but afterward the
Spirit is received : Eeceived ye the Spirit by the works of the law,
or by the hearing of faith ? And now the Spirit dwelleth in the

GOSPEL PUEITY. 247

heart, as tlie root of all purity and holiness there ; and then he
works, and operates, and influences : this is the sap which comes
from the root Christ. The poor soul finds, that without new
breathing, new influences of the Spirit, there can be no good mo-
tions, desires, affections ; this is the well of water, put within the
believer, springing up to everlasting life. Hypocrites may be fed
with common influences, like pools from the clouds ; but believers
have a living s|)ring within them, springing up like a spring well
internally, even when there are no external motives many timeS.

4, The gospel purity is rooted in a principle of faith : so we read,
Acts XV. 9 ; that their hearts were purified by faith : for faith doth
not only justify the person, but also purify the affections and heart
of the person justified. Faith is a working grace, 1 Thess. i. 3.
In what works it ? It works thus, even working out filthy cor-
ruption. As unbelief and infidelity pollutes a man's heart ; and
therefore Paul joins the unbelieving and the defiled together, Tit. i.
15 ; so also, on the contrary, it is the work of faith to sanctify the
heart : and therefore as Paul, in the former place, joins unbelief
and defilement together ; so, 1 Tim. i. 5, faith unfeigned, and a pure
heart are coupled together. Now, faith purifies by drawing water
out of the wells of salvation : having united the person to Christ,
the fountain-head, it draws vital influences from all Christ's per-
fections and attributes ; from all his offices, from all his promises,
from all his providences, from all his relations ; from his names,
his righteousness, his fullness, his purchase, by its frequent actings
through the help of the Spirit of Christ, which is given them.

And particularly, faith improves the death of Christ for this
purpose. By his death he hath appeased the wrath, and satisfied
justice, and hath obtained the communication of God's favour, and
all the fruits of it, whereof this of sanctification and purification is
one. Christ, by his death, hath taken out of the way the great ob-
stacle of our sanctification, and that is our conceiving of God as an
enemy, and so being under the fear of God's wrath : for now, that
Christ hath died, and this is revealed to us, this may beget in us
kindly thoughts of God, and deliver us from our fears ; and so
should We understand that word, " There is forgiveness with thee
that thou may est be feared," Ps. cxxx. 4. One would think if it
were, there is wrath with thee that thou mayest be feared, they
would understand it better. Why, I tell you, while people fear
the Lord and his wrath, that is no holiness : for devils fear him and
his wrath ; yea, they believe and tremble at his wrath, and yet
have no holiness, no purity. But, while we " fear the Lord and

248 GOSPEL PUEITY. '

his goodness," as it is, Hosea iii. 5 ; wMle we fear him in a filial
way, from the faith and belief of mercy and goodness, this is
purity and holiness. Now, Christ, by his death, hath removed the
great obstacle, viz, a slavish fear, and introduced the greatest en-
couragement, even the declaration of God's greatest mercy, and
richest grace to poor sinners : and faith's views hereof doth en-
courage us to love and serve the Lord.

In a word, faith improves, and embraces, and pleads the promise
of sanctification ; such as, I will sprinkle clean water upon you,
and you shall be clean ; from all your filthiness will I cleanse you :
I will put my Spirit within them : I will put my fear in their
heart : I will subdue their iniquities : I will save you from all

your uncleanness : All which are Yea and Amen in Christ.

Now, try your purity thus by the root of it.

2dly, Try your purity by the fruits and effects, parts and evi-
dences of it ; such as these following.

1. Gospel purity makes a man love God, because he is pure.
Can you say from the bottom of your soul, that however impure
and unholy you are, yet you love God because he is a pure and
holy God ; a holy God that hates sin ? I look upon this as a sweet
evidence of one that hath the stamp of God's holiness upon his
soul. A hypocrite may love God because he is good, merciful,
and the like : but can he love him because he is a holy God that
hates sin ? No. Now, is that the language of thy soul, Give thanks
at the rememberance of his holiness ?

2. Gospel purity makes a man love the people of God, because
they are pure. A man may love the people of God because of
some other reason, and yet have no purity : but to love them be-
cause of their purity ; and the more pure and holy they are, the
more to love them, this is an evidence of being passed from death
to life. Many would rather choose to be in a drunken club and
cabal, than in the company of those that fear God ; they are kept
under restraints while with them : but the man that is washed from
his filthiness. His delights are with the saints, the excellent ones
of the earth, Psal. xvi. 3.

3. Another fruit and evidence of gospel purity is, it makes the
man love the word, because of its purity : " Thy word is very
pure ; therefore thy servant loveth it," Psal. cxix. 140. The word
is the mean and instrument of purity ; Now are ye clean through
the word that 1 have spoken. Sanctify them through thy truth ;
thy word is truth. Of his own will begat he us with the word of
truth. Now, to love ordinances, and to love the word, for this very

GOSPEL PURITY. 249

reason, because of its purity, is evidential of a person's "being
purified in part.

4. Gospel purity makes a man hate sin, because of its impurity,
and stand at a distance from it, under tbat consideration. He bates
sin because of its impurity, and because of its opposition to holi-
ness : and therefore he hates every sin ; "I hate every false way,"
Psal. cxix. 104. He hates secret, as well as open sin ; " I hate vain
thoughts," Psal. cxix. 113. He hates little sins, as well as great,
if any can be called little, seeing there is no little God to sin
against, no little hell to punish sin in. Little sins have brought on
great punishments ; as Lot's wife looking back to Sodom ; Adam's
eating the forbidden fruit ; fifty thousand men of Bethshemish
slain for looking curiously into the ark, and Uzzah for touching it.
The saints know that the least sin cost Christ's precious blood ; and
therefore dare not think little of, or indulge themselves in any sin.
— Further, Gospel purity leads a man'to stand at a distance from
sin. It is true, the child of God may fall into sin ; but his way of
sinning is like the wicked man's way of serving God. A wicked
man may go to duty, he may go to his prayers ; but he is only a
bungler at it; he has no habit of grace, no dexterity for duty before
God : so, a godly man may commit sin, and try that work some-
times ; but he is a bungler at it, he has lost his habit and dexterity
of sinning through grace ; and therefore it is said he cannot sin ;
He that is born of God cannot commit sin.

5. Gospel purity inclines a man to make advances in religion ;
he forgets the things that are behind, and presseth forward ; he can
never be pure enough : he goes from strength to strength ; The
path of the just is as the shining light, that shineth more and more
unto the perfect day. It is true, there are ebbings and Sowings of
grace ; the person may be going sometimes backward, at other
times forward : but his ordinary course is like the sun ; it may be
under a cloud, and out of view, as if there was no sun at all ; but
then it breaks out from under the cloud again, and always makes
farther advances in his race. So, the child of God may be under
a cloud ; grace may be under a cloud and disappear, as if it was no
grace at all : but then it breaks out again further advanced ; for,
the man grows in grace, and in the knowledge of the Lord Jesus
Christ ; hath more experience of the Lord's pity and favour ; more
insight into the mysteries of the gospel.

6. Gospel purity makes a man see and lament his own impurity
and unholiness : he is afflicted with his want of purity, and with
his own vileness and defilement, saying, with Job, Behold, I am

250 GOSPEL PUKITY.

vile ; and witli Asapli, So foolish was I and ignorant ; and "with
Abraham, I am dust and ashes ; and with Agur, I am more brut-
ish than any man, and have not the understanding of a man ; and
with Paul, I am the chief of sinners. The man is humbled under
a sense of his own vileness, and of the plagues of his own heart.
Tears, instead of gems and pearls, were the ornaments of David's
bed, when he was fallen from his purity.

7. This purity makes a man to be afflicted even for the impurity
of others : this was the case with David ; I beheld transgressors,
and was grieved : " Elvers of waters run down mine eyes, because
they keep not thy law," Psalm cxix. 136, 158. It had the same
effect upon Jeremiah ; " Oh that my head were waters, and mine
eyes a fountain of tears, that I might weep day and night for the
slain of the daughter of my people !" Jer. ix. 1. "And the Lord
said unto him, Go through the midst of the city, through the midst
of Jerusalem, and set a mark upon the foreheads of the men that
sigh and that cry for all the abominations that be done in the
midst thereof," Ezek. ix. 4. Why, the godly man, in other men's
sins, sees the badness of his own heart : and by mourning for the
sins of others, he comes to be pure, even from the sins of other
men ; whereas people are guilty of other men's sins, while they do
not mourn for them, but rather approve of them.

8. This purity is evidenced by a conscientious and diligent use
of the means of purity. The Lord works out, and carries on this
work of sanctification ; makes it go on by the means which he hath
appointed us to use : and when we use his appointed means, though
the effect do not presently and discernibly follow and appear ; yet
we may conclude that the work is going on. Even as when the
children of Israel were compassing the walls of Jericho seven days,
and seven times upon the seventh day ; some of them might possi-
bly be disposed to say, What means our compassing the walls ;
they do not fall by our compassing them, or using this mean ?
However, every compassing of the walls was a bringing down of
the walls, though they fell not till after the seventh times com-
passing on the seventh day, Josh. vi. Even so, the diligent use of
means, in the way that the Lord hath appointed, is our indispensa-
ble duty ; for, though it is not always evident, that the means hath
any success, for bringing down the walls and high towers of sin ;
yet every compassing of the walls, at God's command, is a sign
the work is going on ; and at last the walls shall fall flat to the
ground.

SEHMON XI.

THE NATURE AND EXCELLENCY OF

Gospel Purity.

(continuation.)

" There is a generation that are pnre in their own eyes, and yet is not
washed from their filthinessy — Peov. xxx. 12.

Many, by a fair profession, a false conviction, and a spurious
conversion, seem half way to heaven, who yet will lodge for ever
in hell. He who sits down at half-way, and rests there, will never
come to the end of his journey, but is still afar off, 0 Sirs, it is
to be feared, that the most part of you, that even come so near to
Christ, in approaching to his house and ordinances ; yet you are as
far from him as light is from darkness, or darkness from light :
and we need not go far to prove the charge ; for, if you be not
washed, you are far from God and Christ ; yea, you have no part
in him : " If I wash thee not, thou hast no part with me," said our
blessed Lord to Peter. If you be not washed from the guilt of sin
in justification, and from the filth of sin in sanctification, you have
no part in Christ, and so are far enough from him : and this is the
state, not of a few, but of a multitude ; " There is a generation
that are pure in their own eyes, and yet is not washed from their
filthiness."

Having finished the doctrinal part of the subject, discussed so
much of the application, we are now prosecuting an use of trial ;
Ijut in regard we have treated the negative part of this use more
largely than the positive, we shall ofier some things farther upon
the last of these ; not with a view so much to multiply particular
marks, as for offering general rules, by which you may examine
this matter. As it hath already been tried by the root and by the
fruit of it ; it may be further examined by the parts of it, by the
perfection of it, by the means of it, and by the end of it.

(25i;

252 GOSPEL PUEITY.

3dly, We proceed then, in the third place, to try this gospel
purity by the parts of it. This purity, holiness, or sanctification
is twofold, either habitual or actual.

1. There is habitual purity, which lies in the infusion of all the
habits of grace. And this habitual holiness may be tried by these
two special parts of it, viz. the illumination of the mind, and the
renovation of the will.

( 1. ) There is here the illumination of the mind : this is a spe-
cial part of purity and sanctification ; " Ye have put on the new
man, which is renewed in knowledge after the image of him that
created him," Col. iii. 10. The mere natural man, that lies in his
natural state, he neither doth nor can perceive the things of God,
1 Cor. ii. 14. Here then is purity to clear the understanding.
The pure and sanctified man is renewed in the spirit of his mind.
"We are a mass of darkness by nature ; We know nothing as we
ought to know. We are blind as moles, and can give no subjec-
tion of understanding to divine revelation ; nor give a full assent to
the truths of God, having no subjective persuasion thereof: yea,
we know nothing as we ought to know. Though we may have a
form of knowledge, yet, in seeing we see not, while we want the
Spirit of wisdom and revelation in the knowledge of God. Sin,
entering into the world, hath blindfolded us all : the devil, having
got the victory over us, doth even throw glamor over our eyes, or
beguile us with a false deception ; and we are become fools : folly
is bound up in the heart of every natural man. And however
some may seem to be exempted from this character, such as these
who are called statesmen, and great wits, and politicians; yet,
while in a natural state, their wisdom is but foolishness in God's
sight, 1 Cor. i. 20. The profound philosopher, and high pretender
to reason, is but a fool in the sight of God : professing themselves
to be wise, they became fools.

Now, when the Lord purifies a man, he takes this poor man,
who is so ignorant of God, even as blind as a mole in the things of
God, and as dark as a dungeon, and makes him light in the Lord :
the light of the gospel shines in with evidence upon the man's soul,
so as he is made to give full credit to the truths of God, and to the
God of truth. The high reasoning that was in his mind, against
the gospel of Christ, even his vain imaginations, whereby he ex-
alted himself against the knowledge of Christ, these are brought
down by the weapons of the gospel warfare, the sword of the
Spirit, in the hand of Christ. These reasonings that he had before
are silenced : the man sees a glory in God's perfections, in the face

GOSPEL PURITY. 253

of Jesus Clirist, that lie saw not before : lie sees a beauty in God's
dispensations, wliicli lie saw not before : he sees a majesty in God's
ordinances, wMch lie did not see before, and could not perceive :
he sees a loveliness in the precepts of God ; nothing whereof could
be perceived before : he sees a sweetness in the promises, which
he thought very little of before : he sees an excellency in the saints,
whom he contemned before : he sees a reality in what is divinely
revealed, which was but fancies to him before : he sees also a cer-
tainty in a life to come, and in a death and a wrath to come, which
he never gave full credit to before : he knows now there is a God,
whom before he only thought he knew, but was really ignorant
of; he sees him to be a just and holy God, a good and gracious
God, a God in Christ reconciling the world to himself.

Now, all sanctification and purity enters in at this door of
illumination; and therefore you may try by this : for the grand
difference between the saint and the hypocrite lies in this, the one
is darkness, the other is light in the Lord. Let the hypocrite do
what he will, profess what he will, he is still but a mass of dark-
ness, and knows nothing of God. Whereas, let the saint, the
believer, be at never such a low ebb, yet he is a person whose eyes
God hath opened: though sometimes, indeed, he may be asleep,
and so not actually beholding the light ; yet this habitual change is
wrought, the eyes of his understanding is enlightened.

( 2. ) Another special part of of this habitual purity and sanctifi-
cation, is the renovation of the will and affections. The natural
man is rebellion against the will of God ; his will by no means will
stoop to the will of God : and here is the work of sanctiftcation in
the will, that it makes it flexible, bends and inclines it to obedience
to God's will : " He that is of God heareth God's words : ye there-
fore hear them not, because ye are not of God," John viii. 47. Man's
will is totally depraved, and desperately wicked : by nature it is
inclined to everything that is bad, and averse from everything that
is good : it is the greatest enemy that God hath out of hell, and as
great an enemy as he hath in hell ; for, every man that hath an unre-
newed will, he hath a devil in his breast. The will, unrenewed, is
the very picture of Satan; the man is not subject to the law of God,
neither indeed can be : and whatever he may pretend of kindness
to God, and the people of God, yet he hates God, and everjrthing

that hath God's imago upon it. His affections are totally vitiated,

his desires being toward that which is dishonourable to God, and
hurtful to himself: his delights are placed upon a thing of nought.
His sorrows are especially because he cannot get his will ; and his

254 GOSPEL PUEITT.

will is neitlier for God's glory, nor his own good. His greatest
grief is because he cannot get his wicked will gratified, or his car-
nal affections satisfied.

But now, when the Lord purifies the man, and sanctifies him, he
takes away the heart of stone, and gives the heart of flesh. This
wicked will is called the heart of stone, because is is inflexible, it
will neither bow nor bend ; you may sooner break the man than
bow him : while his corrupt will remains, there is no possibility of
the man's inclining to that which is spiritually good. Now, when
the will is changed, the faculty remains, but the quality is changed;
the cursed quality, whereby it was wholly inclined to evil;
whereby it was so inclined to wickedness, that there was no draw-
ing the man off from his own ways ; yet God takes this away in
sanctification, so that now, the man is inclined to good, as before he
was inclined to evil. — The will is now subject to the will of God,
and to the law of God, and made to say, Lord, what wilt thou have
me to do ? Let my will be submissive to thine ; let it be as a
weather-cock, to turn about with every blast of the breath of thy
mouth ; with every signification of thy will in the word. The
man is now inclined to seek the Lord, and to serve him : yea, he
hath a natural and native inclination to do that which is good ; and
a native aversion from that which is evil, though his will be but in
part renewed, and when he would do good, evil is present with
him : there is flesh lusting against the Spirit, yet he is really re-
newed, so as it is the habitual frame and disposition of his soul, to
serve the Lord in holiness and righteousness before him all the

days of his life. His affections are renewed ; he now is made to

desire God as the chief good; to delight in him as the only
portion ; to love him as his best friend ; to hate sin as his greatest
enemy ; to be sorrowful for that more than for any other thing ; to
be angry at sin in himself and in others ; and to be well-pleased
and satisfied with the revelation and device of salvation, through
grace, by the righteousness of Christ, and that Christ should be
made of God to him wisdom, righteousness, sanctification, and re-
demption.

And thus you see the parts of habitual purity : this is the habit
of grace, though it be not always exercised and discerned, as it is
in acquired habits ; e. g. A musician hath the habit of music, or
playing melodiously, though he hath not always the instrument, or
harp in his hand : so it is in infused habits ; a man hath the habit
of grace, habitual purity, though it be not always drawn forth into
actual exercise. And therefore,

GOSPEL PUEITY. 255

2. There is actual purity, by which, we ought to try ourselves.
And this actual purity hath these two parts, viz. a dying daily to
sin, and a living daily to God and righteousness.

(1.) In actual purity there is a dying daily to sin ; and that is
called mortification : he that is in Christ hath crucified the flesh,
with the lusts and aflections. Now, this dying to sin, is when
one doth daily more and more fall out of conceit with sin ; when
he is actually fighting against it, hating it, and endeavouring the
crucifixion of it ; when his aversion from it is more strengthened,
and his inclination to it is more and more weakened. But perhaps
one may sa,j, How shall I know true mortification? Why, it is
universal, opposing all sin ; and it levels at the very root thereof
in original sin; 0 wretched man that I am! who shall deliver me
from the body of this death? It levels at secret sins, as well as
open; 0 cleanse thou me from secret faults. It strikes at beloved
sins ; it is a cutting off the right-hand, and plucking out the right
eye. It is also evangelical, flowing from a principle of love to
God in Christ ; and acted in the virtue, and by the faith of the
death and crucifixion of the Son of God : and hence a man is said
to be crucified with Christ, Gal. ii. 20,

(2.) A living daily to God, and to righteousness, is another
part of actual purity, by which we ought to try our sanctity; and
it is usually termed vivification. This way of living, is when a
man is so far alive to God, as that he is actually delighting in the
Lord, and in his company more and more ; desiring to have more
communion with God in Christ ; and when the Lord's service be-
comes still more the man's recreation and element ; and when not
only the house of Saul is growing weaker and weaker, but the
house of David is growing stronger and stronger, by the man's
growing in grace, and in the knowledge of the Lord and Saviour
Jesus Christ, and living by the faith of the Son of God. — Now, in
true vivification, the man not only hath life, but is lively ; not
only ingrafted into the true vine, but drawing sap and virtue from
the same ; not only married to Christ, but bringing forth fruit to
him.

Now, these are the parts of purity and sanctification, by which
we should examine ourselves : and, I fear, the opening thereof
may discover the total want of purity in the most, and the partial
want of it in the best of folk ; even the great want that believers
themselves labour under, with respect to these things. But, how-
ever, though believers themselves may see their great want hereof
yet they may be in case to draw a comfortable conclusion there-

256 GOSPEL PUEITY.

from, and it may be this, namely, " What I hear the minister tell
me of these parts of sanctification, I know I have sometime a day
understood it to my blessed experience, and therefore have good
ground to expect, that I shall know more of it in the Lord's time
and way ; for, he that hath begun the good work, will perfect it ;
and therefore I will quietly await his return."

4thly, Let us not only try our purity by the parts, but also by
the perfection of it. I do not mean a perfection of degrees, which
will not take place till the believer be in heaven ; but the gospel
perfection, which even takes place on earth, and by which the be-
liever, in scripture language, is sometimes said to be a perfect and
upright man. And this perfection of purity, I think, in general,
lies in this, "When a man is pure in God's sight. This seems to be
especially pointed at in the text, as the reverse of that self-conceited
purity therein held forth : " There is a generation that are pure in
their own eyes, and yet is not washed from their' filthiness." They
are pure in their own sight, but not pure in the sight of God : intima-
ting, that the gospel-perfection of purity lies in a man's being pure
in God's sight. Of this purity the apostle speaks. Col. i. 22, where
Christ is said to present his people " holy, and unblameable, and
unreproveable " in his Father's sight.

Quest. "What is it to be pure in God's sight, so as we may ex-
amine this purity by the gospel perfection of it ?

Answ. 1. This gospel perfection is that purity in God's sight,
which implies internal heart uprightness, evidencing itself in faith
and love, which can act in the sight and presence of God, as being
the product of his blessed Spirit.

I call it a heart-uprightness or heart-purity, because the man
that is thus pure, is not only pure outwardly, in tlie sight of man ;
but pure in heart and spirit, in the sight of God, who is a Spirit.
Many pretend to holiness ; but, like the Pharisees, they make clean
only the outside of the platter : but the truly pious and holy soul is
most careful to have the heart right with God ; and solicitous how
to be cleansed from all filthiness of the spirit, as well as the flesh.
He indeed finds much heart impurity ; but the soul of him is
grieved at it, and he most ardently desires to be cleansed ; Wash
me, and I shall be clean ; Create in me a clean heart. He is exercised
about the heart, crying to Heaven for more and more purity, and
daily flying to the fountain opened for sin and uncleanness. They
are much in secret crying for purity : and even when they win not
to a secret chamber ; yea, perhaps, when they are in the midst ol
company, they will, now and then, be darting up some stolen look

GOSPEL PUKITY. 257

to Heaven, and their Tiearts praying, "0 for holiness ! 0 for con-
formity to the Lord ! O to have heart enemies destroyed, and
strong corruptions broken !"

Again, I said this purity in God's sight, evidenceth itself in faith ;
it acts in a way of believing, trusting to the faithfulness of God in the
promise, and the power of God to accomplish the same : looking for
help no other way but in and through our Lord Jesus Christ ; re-
ceiving the word of faith, and putting to the seal that God is true;
casting the burden of the soul upon the Lord by faith ; also, the
man believes as in the sight of God. It is not enough to be called
and accounted a believer, and to reckon yourself such ; but to be a
believer in the sight of God, is the main business : when the person,
through faith, sees an excellency in Christ, so as to count all things
but loss and dung for him : and when the poor soul can say, as in
the sight of God, " Lord, thou knowest I have no other refuge to
run to but thyself; and though thou shouldest kill me, yet will I
trust in thee, for all the good things in. the covenant, which is all
my salvation, and all my desire : here will I rest, and here will I
stay myself."

Again, This purity in the sight of God evidenceth itself in love;
and this is love in the sight of God, when a man can say before
God, The desires of my soul is to thy name, even to the name of
Christ. The man loves so, as that the name of Christ is to him as
ointment poured forth : he loves so, as to long for more fellowship
with God in Christ : he loves so, as wherever he sees the image of
God, he loves it : they love his image that shines in his precept, in
his promise, in his people. They love the Lord so as to hold him,
and they do not let him go ; and to such a degree, as to break their
heart when he goes away, saying, O ! ten thousand worlds cannot
fill his room ! — Many are the pretensions of love : 0 ! whom should
we love but sweet Christ ? will some say. But all is mere flattery ;
they care not whether he be absent or present. They pretend love
to him ; but they take other things in his room. * * * They
can take pleasure in idols ; they can take pleasure in other things,
in the want of Christ. They are not like the blessed psalmist, who
said, I remembered God, and was troubled ; I refused to be com-
forted. Nay, but true love, in the sight of God, will make a man
take no comfort, or satisfaction, in any thing, while the beloved is
gone. And again, it makes a man have common friends and foes
with him ; and it makes his cause their cause : yea, it makes them
more troubled at any dishonour done to him, than any affront

17

258 GOSPEL PURITY.

offered to themselves. If they see Christ honoured, their heart
rejoices ; and if otherwise, their hearts are sore afflicted.

Further, I said on this head, that this purity acts in the sight
and presence of God : the man sets God before him acknowledging
him in all his ways ; desiring to do nothing without his counsel,
and to do every thing by the direction and conduct of his blessed
Spirit.

Finally, I affirmed, upon this head, that this purity acts in the
sight and presence of God, as being the product of his holy Spirit.
This is true purity in God's sight that is the production of his
holy Spirit, in his gracious saving influences. Nothing passes
current in heaven, but what is coined there, and comes out of it.
The thing that you do yourself, man, woman, it wants the king's
stamp upon it : Whose superscription hath it ? It is but the pro-
duct of your own heart. But that only which is the fruit of the
Spirit of God, is good and pure in his sight. If you bring false
coin to a king, that you have coined yourself, or if it be discovered
that you have done it, you put yourself in hazard of death thereby;
even so, your duties that have not the right stamp, and wherein
you have not been influenced by the Spirit and grace of God,
instead of saving you, they put you in hazard of death and damna-
tion.

2. This purity in God's sight, which is its gospel perfection,
implies a man's having all the members of the new creature. The
child new-born, if it hath all its members, is a perfect child, though
it is far from being perfect in all respects ; it is far from having
perfect wit, perfect strength, perfect knowledge, perfect prudence,
etc. : but it is perfect, in respect that it hath all the needful parts
of body. — So this gospel perfection of purity, is, when a man hath
all the habits of grace ; and when faith, love, hope, humility, zeal,
and all the fruits of the Spirit are planted in the soul ; when all
these members, which make up the new man, are perfect, then is a
man pure in the sight of God. A man may have a great deal of
fair outward shew before the world, and yet have not one of these
members of the new creature at all : not one fruit of the Spirit
planted in the soul ; not one habit of grace : he acts from a natural
conscience, and from a common conviction of sin and duty ; and
though it be by common grace that he is enabled to do any' thing,
yet the strength of nature is still more than any strength of grace
received, and so it turns all to itself. As when you cast clean
water into a puddle, it becomes all puddle : so here, all is turned
to self; aud the man acts from self as his principle, and for self as

GOSPEL PURITY. 259

bis end. The believer is perfect in this respect, as to the per-
fection of parts, in opposition to the unbeliever. And some
believers, in this respect, are more perfect than others, even as to
the perfection of parts : for, though all believers have the habit of
all graces, yet it may be such, as they have not the exercise of
some graces ; like children they are born with their hands and legs
indeed, but they are lame from their birth, and have not the exercise
of them ; and they continue so still. This imperfection even some
believers may labour under, — Here is one that hath strong faith,
lively hope, fervent zeal, and some good works that discover it :
but it may be they are defective in point of humility, meekness,
sobriety, brotherly kindness, and the like. There is another, per-
haps a gracious person, that hath much love, meekness, sweetness
of temper, brotherly kindness ; but extremely defective in zeal for
the declarative glory of God, so as he doth not valiantly contend
for the faith once delivered to the saints. But, when one hath all
these habits, and together with the habit, the exercise of them all,
then that person may be said to have an evangelical perfection, and
to be pure in God's sight. — Let this be another rule and help to try
yourselves by.

3. This gospel perfection implies a person's having all the spirit-
ual senses of the new creature, and the lively exercise of them ;
"• Strong meat belongeth to them that are of full age, even those
who by reason of use have their senses exercised to discern both
good and evil," Heb. v. 14. You may go to some places, and you
will see very lively pictures, and as comely to behold as ever man
or woman, with an excellent ruddiness in their face ; and, at a dis-
tance, you would think they have life : Well, but they have no
senses ; and far less have they any exercise of senses : " Eyes have
they, but they see not ; they have ears but they hear not ; noses
have they, but they smell not :" they have no sense, no feeling.
Here is a sad blemish and defect. Thus many idol Christians
there are, that are merely painted images, and exactly drawn.
Look to them, and compare them with some real Christians, you
would think them far superior to, and beyo#d them, 0 ! there is
no comparison between that poor silly creature, and this man, who
is so much extolled for his wit, reading, gravity, sobriety, and the
like. Yet the omniscient eye of Jehovah may see his blemishes
and defects, and want of spiritual senses, which he only hath the
appearance of before men ; but the other hath in reality before
God : yet this man, who is pure in the sight of God, may seem to
be nothing in comparison of the other, that casts such a dash, and

2G0 GOSPEL PURITY.

cuts such a figure. If one wlio hath many blemishes and defects
in his body, stand beside a lively well-done picture, what a base
creature doth he appear beside that lively well proportioned im-
age ! yet notwithstanding he hath that perfection of life and sense,
which the image wants : so, here is one that you would think he
hath faith, love, knowledge, and all the members of the new crea-
ture : but, alas ! the great matter is, the want of spiritual life and
senses.

( 1. ) They have not their seeing ; they have no true faith, or
spiritual discerning : They have eyes, but see not : they have eyes ;
that is, they have an image of faith, a form of knowledge ; but, in
seeing, they see not ; for they want the Spirit of wisdom and reve-
lation in the knowledge of God.

( 2. ) They want their hearing ; they are deaf to the things of
God : They have ears, but hear not : they have ears ; that is, they
have an uptaking of words ; but, in hearing, they hear not. If
you say to them. Did you hear ? Yea, says the man, I am not
deaf. Well, did you understand ? Yea, perhaps better than your-
self, say they. Yet after all, they do not hear the voice of God in
the law, so as to awaken their conscience ; nor the voice of God in
the gospel, so as to quicken their souls : they hear not his voice in
the rod, so as to humble them ; nor in his mercies, so as to melt
them, and engage them to himself.

( 3. ) They want their feeling ; they feel not their sins that are
sinking them down to the pit. Though, perhaps, they are called
men of sense ; yet they have no sense this way : they feel neither
the sin of their nature, nor the plagues of their heart : they have
no feeling either of the guilt of sin, or the power of sin. They do
not feel sin in the fact of it, the fault of it, the filth of it, the folly
of it, the foimtain of it, the fruits of it.

( 4. ) They want smelling ; they find no sweet-smelling savour
in divine things : They have noses, but they smell not. Not so as
to other things ; they smell what is most for their profit, credit,
and honour : but they never find the ill smell that is upon error
and sin. They can istay in the places where God's name is pro-
faned, his truths wounded, and his people mocked, and not be af-
fected with the ill smell thereof. And, on the other hand, they
can hear Christ tendered, grace proclaimed, and the gospel pro-
mulgated, and yet never be ravished with the sweet savour
thereof.

( 5. ) They want their tasting ; they taste not the bitterness of sin,
on the one hand, so as to see it to be an evil and bitter thing ; nor

GOSPEL PURITY. 261

tlie sweetness of the word of grace, on the other hand, so as to
prize it more than their necessary food.

Now, if we try our piirity by this rule, it will difference some
believers from other believers, and all believers from unbelievers.

It will, in the first place, difference some believers from other
believers ; yea, the most of believers may find themselves defective,
with respect to this piece of gospel perfection, in purity and holi-
ness. Here is a believer, I shall suppose, that hath got his eyes
open ; but, alas ! he hath not a good discerning ; he wants a quick
understanding, so as to discern either between precious and vile,
or between good and evil, truth and error ; yea, he is readier to
choose that which is wrong than that which is right : his senses are
vitiated ; he hath not, so to speak, the taste of his mouth. Like a
person under some disease, or indisposition, that calls every bit of
meat that he makes use of bitter; and everything he eats tasteless ;
even so, some that are believers may be so indisposed, and have
their senses vitiated, that in the best of preaching, they find no good;
in the soundest of sermons, they find no sweetness ; in the most
pleasant gospel truths, they find no relish, especially in a day of
controversy about truth. The discerning of some believers is so
small, that they know not truth from error ; but halt between two
opinions, and may be, suspect, every word that is said, and walk in
darkness ; and, perhaps, side with eiTor rather than with the truth.
But then it is, that gospel perfection takes place, when all the
spiritual senses are present, and in a lively vivid exercise. Many,
even believers, have their senses vitiated, by reason of spiritual in-
disposition, and want of spiritual health, which weakens every
sense, and every member and limb of the new creature. Some
believers, at some times, labour under a disease of the conscience,
a disease of the understanding, a disease of the judgment, even
about necessary truth ; lameness in hands, and feet, and tongue, so
as they are out of capacity to speak for God, work for God, and
walk after God ; and this lameness and indisposition is sometimes
observable by men ; so Paul saw Peter walking with a crooked
foot, when he symbolized with the Jews and dissembled, in so much
that Barnabas was carried away with their dissimulation ; where-
upon he reproved him, and withstood him to the face, because he
saw that he walked not uprightly. Gal. iii. 11, — 14. But whether
it be discernible to men or not, yet God sees and observes all the
failures, in point of gospel perfection, in holiness and purity.

But, in the next place, it will notwithstanding, difference all
believers from unbelievers : for, though believers have their blem-

262 GOSPEL PURITY.

islies, by sin, yet they are not under the power of sin, as nuLo-
lievers are : and though they have their senses many times
vitiated, yet they are not altogether destitute of spiritual senses, as
unbelievers are. The graceless man may have his natural senses,
his rational senses ; and common senses ; but no gracious spiritual
senses. — The man hears, but he is a senseless hearer. It may be,
indeed, when the Lord is much with the speaker, at certain times,
the word may have such expressions, that the natural conscience
may be roused, and the natural affections raised : but to have
spiritual senses, and spiritual graces exercised, that he cannot
have, being destitute of them ; and so, at best, is but the senseless
hearer. Spiritual sleep, and deep security prevails mightily ; so
that, like a man in a sound sleep, he may be jogged up a little, and
so open his eyes, as it were, a little; yet he is incapable of discern-
ing duty, for he falls over again. — The man prays; but his
prayers are senseless prayers : he is senseless as to every spiritual
exercise. — The man sings in the family, or with the congregation,
by raising the voice ; but he hath not sense to make melody with
his heart to the Lord. — Try your gospel purity and perfection by
these things.

4. This gospel perfection imports a constant advancement from
the perfection of parts to the perfection of degrees; a pressing
towards the mark, for the prize of the high calling of God in Christ
Jesus ; a longing for a state of perfection, without being satisfied
till we arrive at the height of it; "Let us go on unto perfection,"
Heb, vi. 1. The believer, the pure and holy man, aims at perfect
light, perfect knowledge of God, perfect delight in him ; and perfect
love to men; that is what his soul aspires after: and the Lord
reckons this man according to what he would be at, rather than
what he is. He would be at perfection; and God reckons him
according to what he so ardently desires after. Legal perfection
he hath not, in himself, but in his head, Christ, who is the Lord
our righteousness: but this gospel perfection he hath from his
glorious Head, according to the measure of the communication of
the Spirit, making him aspire after perfect sanctification. For,
as his justification is perfect already ; so shall his sanctification be
perfected in glory, where all impurity and imperfection shall be
done away ; and where the image of Christ shall be visible in every
saint : for they shall be like him, because they shall see him as ho
is. Now, towards this gospel perfection do all believers natively
incline ; whereas, unbelievers have no such high aim. — By these
things you may try gospel purity as to the perfection of it.

GOSPEL PURITY. 263

5. This gospel purity may be tried also by the means of it. Be-
sides what I said concerning the root of purity, examine your
purity likewise by the means whereby the Lord brings it about,
and in what method. I shall here but name these two or three
things, that may be grounds for your trial and examination. The
Lord brings about this gospel purity, by these and the like
means,

1. By discovering the man's impurity to him. Whoever are
made pure in the eye of God, are first made impure in their own
eyes. The text supposed, that those who are pure in their own
eyes, are impure in the sight of God : and it says, that when God
washes them from their filthiness, they are not pure in their own
eyes. A clear conviction of impurity, of sin, and uncleanness, is
both a piece of purity, and also a mean thereof. It is a part of
holiness to have eyes to see our own vileness and wickedness ; and
the sight thereof is a mean of making the creature restless and
uneasy till he be washed. The Lord, when he hath a mind to
purify a person, lets him see what a devil he is ; and what a hell
of wickedness, and what a black hoard of abomination is within.
And,

2. He doth it, by discovering his grace and mercy to him. — The
Lord purifies and sanctifies by the revelation of his grace and
truth ; and, indeed, grace and truth come by Jesus Christ : as a
Priest, he purchases this grace ; as a Prophet he reveals it ; and as
a King, he applies it. And this revelation of grace brings sanctifi-
cation ; " The grace of God that bringeth salvation hath appeared
to all men. Teaching us that, denying ungodliness and worldly
lusts, we should live soberly, righteously, and godly in this present
world;" Tit. i. 11, 12. "Sanctify them through thy truth: thy word is
truth," John xvii. 17. In this revelation of the grace of God in Christ,
the fountain opened is seen ; even the fountain opened for sin and
uncleanness, Zech. xiii. 1. — The merciful government of God in
Christ is discovered : The soul looks on this King of Israel as' a
merciful King. And Benhadad's servants said unto him, "Behold,
now, we have heard that the kings of the house of Israel are merciful
kings : let us, I pray thee, put sackcloth on our loins, and ropes
upon our heads, and go out to the king of Israel : peradventure he
will save thy life." 1 Kings, xx. 31. The soul now counts these
subjects happy that stand before such a King ; " Happy are thy
men, happy are these thy servants, which stand continually before
thee, and that hear thy wisdom," 1 Kings x. 8. Now the soul
laments its bondage to other lords, Isa. xxvi. 13, and ardently

264: GOSPEL PURITY.

desires to be tlie subject of this gracious and glorious King. And
so tbus the Lord brings to tbis sanctity.

3. He purifies by reconciling the beart unto God, from tbe sense
of Grod's being reconciled to us. Tbe faitb of God's, love and
goodness makes tbe soul submit in a loving way, and lay down tbe
weapons of defiance. As a traitor, having found tbe gracious
favour of bis prince, in pardoning bis treason ; bis naugbty beart,
tbat before was full of treachery, is overcome with this undeserved
favour ? and bis hatred is turned into love : so it is here ; when
the sinner, tbe traitor, comes to perceive tbe love of God, in
pardoning such a traitor and rebel as be, his wicked heart is over-
come with tbat kindness, tbe faitb of tbe love of God venting
itself in tbe death of Christ ; and so tbe faith of tbe blood of
atonement purifies the hearty and frees it from the natural
enmity.

4. He purifies by continual supplies of grace, and strengthening
the soul to wage war against sin, and stengthening it against cor-
ruption. There are several ways whereby he strengthens the soul.
I presuppose, tbat, by this time, the man is in Christ, and being in
Christ, strength and virtue comes from tbe glorious Head ; and
that by these and tbe like means. — Sometimes he strengthens by
making the soul look again and again to Christ, as having all full-
ness of grace, and a fullness to be communicated ; and as being
exalted of God for this end, to communicate gifts, and graces, and
the Spirit of grace. Acts v. 31. — Sometimes be strengthens tbe
soul, by helping it to plead the promise of sanctification. The be-
liever sees, that as be is ready to distribute of bis fullness, so he is
faithful to accomplish his promise ; and tbe promises of sanctifica-
tion are manifold. At these breasts tbe man sucks by faith ; and
as the child is strengthened and nourished by sucking the breast;
so the believer, by tbe prayer of faitb, sucks from the promise of
grace, e.g. tbe promise of the Lord pardoning iniquity, transgression,
and sin ; and so derives strength. — Sometimes he strengthens by giv-
ing the soul some joy and comfort, and so encouraging it for giving
battle to tbe enemies : Believing, we rejoice : and rejoicing, we are
strong : for the joy of the Lord is our strength. Tbe more heaviness,
the more weakness ; but tbe more joy, the more strength, so tbe more
purity. Sometimes be strengthens by giving the Spirit of prayer and
helping to wrestle with him for tbe blessing; I will not let thee go
till thou bless me, said the patriarch Jacob. Thus the Spirit helps our
infirmities, and maketh intercession for us, with groanings which
cannot be uttered. The psalmist experienced both tbe energy of

GOSPEL PUEITY. 265

tlie Spirit, and the effect thereof: "In the day when I cried thou
answeredst me, and strengthenedst me with strength in my soul,"
Psal. cxxxviii, 3. — Sometimes he strengthens, by shewing his
name and office : by shewing that his name is Jesus, be-
cause he saves his people from their sins : and that it is his
office, his work, his business, to save by his grace, and sanctify
by his Spirit, and purify by his blood. — In a word. Some-
times he strengthens, and so carries on the begun work of purity
and sanctification, by restoring the soul, and granting manifold re-
coveries after falls ; by bringing the man out of this and the other
horrible pit, into which he hath fallen by his iniquity : for, this
work of purity is carried on through many vicissitudes and changes ;
through many cross winds, and many a severe battle, and sad vic-
tory obtained by enemies ; through many fears and faintings.
Sometimes the man falls down, and then he gets up again ; some-
times he is plunged, as it were, into the bottom of hell, in respect
of the power of sin, and the blackness of the pollution, in which
he sees himself so mired as that he cannot get out ; and at other
times he is lifted up to the mountain top, and his feet set upon the
high places of Jacob. Sometimes he is ready to give clean over ;
at length hope doth not revive again : for the Lord encourages the
man to hope, by speaking into the heart, or sounding into the soul
such a word as that ; There is hope in Israel for all this : or such
a word as that, " Fear not ;" "for the Lord will not forsake his
people for his great name's sake : because it hath pleased the Lord
to make them his people," 1 Sam. xii. 20, 22. — By these, and the
like means, the Lord encourages the soul to return, after his lowest
falls ; and raises him up, as Peter was raised from his shameful
downfall. The Lord looks toward the man with a tender, merciful,
and compassionate eye; and then he is strengthened to lament his
sin, to weep bitterly, to look up to the Lord for grace and forgive-
ness.

Now, by these, and the like means, doth the Lord purify the soul,
and carry on the work : and so here is another large field, wherein
you may roam, to try and examine, whether you know these things
to your experience, or not ; whether the Lord be working them,
in a saving manner, in your soul ; if he hath purified, and is puri-
fying you, by discovering your impurity, viz. by the revelation of
his grace, by killing your enmity with his love, and by strengthen-
ing your soul, in the manner I have shown.

6. Let us now examine this gospel purity by the end of it. As
we have already tried this point by the root, the fruit, the parts,

266 GOSPEL PUEITY.

the perfection, and the means of it ; we may now examine this
gospel purity by the gospel end of it. I shall not enlarge upon
this here, but rather refer it to be more fully spoken to in a motive
upon the use of exhortation. Only, in so many words, the true
end of Gospel purity and sanctification, is not to pacify conscience,
nor to satisfy justice, nor to purchase heaven, nor to work out a
righteousness for our justification : all these ends are legal ; and
the proposing of them is no end of purity, or mark of holiness :
But the true end of gospel purity and sanctification is, to glorify
God, to edify our neighbour, to testify our gratitude to God, and
to evidence our justification. — Let me touch a little at this point.

The great end, I say, of purity and sanctification is not to be a
ground or cause of justification ; but to be a fruit and evidence
thereof. The gross ignorance of this point of doctrine, in the
present generation, makes it necessary to inculcate and establish it.

1. The great end of gospel purity, or sanctification, is not to be
a ground and cause of justification. They who think to be justi-
fied, pardoned, accepted, or admitted to God's favour, by any
purity, goodness, righteousness, or holiness, whether done by them,
by the strength of nature,- or wrought in them, by the strength of
grace, they overturn the gospel, and discover themselves to be
strangers to the nature of true purity, which doth not work a
righteousness for justification ; but flows from justification, as
streams from a fountain. If men could fly to heaven, by the wings
of their own works ; or get up there, by the ladder of their own
righteousness, what need was there that God should set up another
ladder to heaven for us ? If we consult Gen. xxviii. 12, we will find
that Jacob gets a discovery of a ladder, the foot whereof did stand
on the earth, and the top of it did reach heaven. Which pointed
out both the person of Christ, being God-man, who was both to
stand on earth and reach to heaven, in his human and divine na-
tures imited ; and also the office of Christ, that, as Mediator, was to
reconcile God and man, by the sacrifice of himself; and so join
heaven and earth together, the most distant extremes, by the blood
of his cross. Heaven is accessible only by ascending up this lad-
der, viz. Christ, the Lord our righteousness. O Sirs, it is a great
word, Jehovah our righteousness ! and it may give us honourable
thoughts of the alone ground of justification. The merit and
righteousness of Christ, which is the alone ground of justification,
is infinite merit ; because of the eminency of the person, being God-
man, Jehovah in our nature, fulfilling the law by his obedience to
tlie death. The law violated, was but a creature ; but he that was

GOSPEL PURITY. 267

made subject to it, is the Creator. The holiness of the obeyer, in
this case, exceeds the holiness of the law. What a noble ground
of justification is here ? The transgressor of the law is but a man ;
but the satisfier is God-man, whose obedience brings in more hon-
our to the law, than if men and angels had obeyed for ever.
Hence the justification of believers is perfect ; as perfect in time as
ever it shall be in glory ; because the righteousness of Christ,
which is the matter of our justification, is the same for ever : and
perfect in every true believer, whether his faith be weak or strong ;
even as a thousand pound received by a palsied hand, is a thousand
pound, as well a^s a thousand pound received by a heathful hand.
O the security, unchangeableness, and perfection of justification I
Indeed, the sense of justification is according to the degree and
exercise of faith ; but the truth of it is according to the truth of
faith.

Now, this righteousness of Christ, and no purity, no obedience,
no grace, no holiness of ours, is the ground and cause of justifica-
tion. And if you have gospel purity indeed, you will nevQr, if
you be in your right senses, propose this as the end of it, namely,
that you may be justified ; for that belongs only to the righteous-
ness of Christ : '' In the Lord shall all the seed of Israel be justi-
fied," Isa. xlv. 25. But,

2. This purity is the fruit and evidence of a justification : and as
we know a tree by its fruit ; so may we know justification by sanc-
tification ; Show me thy faith by thy works, James, ii. 18. We
are to shew our faith of this righteousness of Christ, for our justi-
fication, by our works of purity and sanctification : There is " no
condemnation to them which are in Christ," Eom. viii. 1. What
is the fruit and evidence of this ? Why, they " walk not after the
flesh, but after the Spirit." The man that is a good tree, a justi-
fied man, will bring forth good fruit. The good fruit doth not
make a good tree ; but the good tree maketh the good fruit : so,
the fruit of sanctification doth not make a man to be justified ; but
justification maketh a man produce the good fruit of sanctification.
Herein lies the difference between works in the new covenant of
grace, and works in the old covenant of works ; or herein differs
legal and evangelical purity. In the legal way, work is first ; and
then justification thereupon : but in the gospel way, justification is
first ; and the works follow thereupon. So, in the old and new
Sabbath : The Sabbath instituted in Paradise was the seventh day
in order, after the six working days ; and was suited to man's state
of innocency, and did most properly belong to the covenant of

268 GOSPEL PURITY.

works, ■wlaic'h promised life and rest, after perfect works of right-
eousness wrought by us ; " The man which doeth those things,
shall live by them," Eom. x, 5 : But the Christian Sabbath is the
first day of the week, before our six working days ; and so is fitted
to the new covenant, which promised rest to the conscience, in a
way of believing, and that before they do works of righteousness :
but these works, and this righteousness, do necessarily attend and
follow upon justification. As the same day that the waters went
off from the earth, and were gathered into the sea, the earth was
adorned with grass, herbs, flowers, and trees and was fruitful. Gen.
i. 9, 11 ; so when the deluge of wrath goes off from the soul, in
justification, it is presently adorned with the graces of the Spirit,
and called a tree of righteousness, the planting of the Lord, that he
might be glorified. Wherever a man is justified, there also he is
sanctified and purified. If you be justified, you will shew it so, as
it may be evident to yourself and others, by your study of purity.
And if you be purified, you will endeavour, through grace, to
makp this one of the ends thereof; and this will be your design,
that you may shew to others, and be convinced yourself, by having
certain evidence of your being justified : for, where there is no
purity at all, there is no evidence at all of justification and pardon;
even as the body without breath is a body without life. Jam. ii. 20.
Where there is little purity, there is little evidence of justification ;
where there is much purity, there will be the clearer evidence of
justification. Though the Lord can, and doth sometimes, make
the believer's justification evident to him, in other ways than by
the evidence of it in sanctification ; and though justification is not
up and down, according to the changes in sanctification : nay, justi-
fication is always equal, constantly the same, always perfect in the
believer ; like the sun in the firmament, always full, whatever wax-
ings and wanings there may be in the moon of sanctification, and
whatever changes take place in it : and he ought to be assured of
this, even when his purity and sanctification is at the lowest ; yea,
like the moon, disappearing for a while out of view. Surely, he is
not to doubt ; he ought not to doubt of his justification, by Christ's
righteousness imputed, because of the waning of his sanctification
by a righteousness imparted : but where there is no imparted grace
at all for sanctification, that a man can either see in himself, or re-
flect upon, as what he hath seen sometimes, or lamented the want
of; where there is nothing of all this, I say, there can be no com-
fortable evidence of sanctification. — Try yourselves then by these
things, and look to the Lord to assist you in the trial.

GOSPEL PURITY. 269

I sum up all this use of examination witli these questions. If
you be washed from your filthiness, I ask you, Was you ever
shaken out of your refuges of lies, your old rotten natural faith
and good works ? Have you ever been brought in to Christ, and
made to close with him for wisdom, righteousness, sanctification,
and redemption ? Ilave you ever been begotten again to a new
and lively hope, through faith of him ? Have you ever known
what it is to have Christ dwelling in your heart, and reigning in
your soul, by his word and Spirit ? Have you ever known what
it is to have faith working by love ? And this love discovering
itself by a love and respect to all the commandments of God, and
by a hatred to every false way ? If you can, in the sight of God,
answer Yea to these questions, then I can say you have been
washed from your filthiness, and made partakers of gospel purity :
but if you be in a doubt about it, and at a loss what to say, 0 live
not contentedly in a doubtful state, but seek that the Lord would
resolve your doubt, and that you may find the matter resolved to
you by the Lord himself. If you never found any of these things,
and are not 'an absolute stranger thereto, 0 man, woman, who are
in that case, however pure you are in your own eyes, yet you are
not washed from your filthiness : and while the filth of sin remains,
the guilt remains also ; and while the guilt remains, the wrath of
God abideth upon you : and therefore, as you regard the glory of
God, and your eternal salvation, fly for your life out of that state ;
takft no rest there, but go immediately to God, and cry earnestly
to him, " That he may pity you, and purge you, and wash you,
for his name's sake." Tell him, " Lord, what will all things avail
me, if I live and die in my sins, and perish forever." — May the
Lord himself direct you.

SERMON XII.

THE NATURE AND EXCELLENCY OP

Gospel Purity.

(continuation.)

" There is a generation that are pure in their own eyes, and yet is not
washed from their Jilthinessy — Prov. xxx. 12.

The judgment of God is according to truth ; and it is by the
judgment of God we stand or fall. It is not what this or that man
judgeth us to be, or what we ourselves imagine we are, that will
contribute to owe safety, or bear us out ; for we cannot judge right,
unless we judge of ourselves according to the word of God ; and to
judge of ourselves thus, is to judge according as God judgeth.
What God takes us to be, that we are ; but we are not always
what we take ourselves to be. Some take themselves to be Chris-
tians, who yet are but anti-christians. Some take themselves to
be friends of God, who yet are enemies : " There is a generation
that are pure in their own eyes, and yet is not washed from their
filthiness."

A generation of sinners, that live in sin impenitently, do make
room for a deluge of wrath. One Achan troubles the whole camp
of Israel : and what wrath then may multitudes of sinners bring
upon a church and people ! The text speaks of a multitude ; and,
perhaps, multitudes of impure and unsanctified sinners were never
greater than at this day wlierein we live ; and hence it is a day of
wrath : for, it could never be more truly said in any period, than
of our day, " There is a generation that are pure in their own eyes,
and yet is not washed from their filthiness."

We have already improven this doctrine in an use of information,
lamentation, reproof, and examination ; we now proceed to another
use of the point.

The fifth use that we make of the doctrine shall be for terror to

(270 )

GOSPEL PURITY. 271

all that are not washed from their filthiness ; but are filthy still,
impure still ; were never renewed, never purified, never sanctified :
but remain under the power of sin and corruption ; and are utter
strangers to all that purity that hitherto I have been speaking of.
There is ground of terror to all the wicked of the world, that are
altogether filthy, and to believers, who are partly so, and do not
watch, but indulge themselves much in impurity.

1st, This doctrine affords ground of terror to the wicked, that
never were washed from their filthiness, but are going on in a
course of sin, drunkenness, licentiousness, revelling, and all man-
ner of immoralities. Alas, Sirs ! consider how miserable you are,
and are like to be. Look to your sad and dismal case in life, in
death, and at the day of judgment. And, 0 if the Lord would
awaken vour conscience, seriously to ponder your dangerous situa-
tion.

[ 1. ] Look to and be persuaded of it, that you are truly misera-
ble in life. And,

1. "While in that impure state, you are an utter stranger to God ;
" At that time ye were without Christ, being aliens from the
commonwealth of Israel, and strangers from the covenants of
promise, having no hope, and without God in the world :" Eph.
ii. 12. You are without God, the author of hope ; without Christ,
the foundation of hope ; without the covenant of promise, the
ground of hope ; without the grace of hope : you are in a hopeless
case, while you refuse to fly for refuge to the hope set before
you ; to Christ, for wisdom, righteousness, and sanctifi cation,

2. You are contrary to God, and God is contrary to you : your
nature is contrary to God, and God's nature is opposite to you.
Your principles, your practice, your nature, your aims, your mind,
your affections, are all opposite to God, while you are altogether
filthy.

3. You are out of case for communion and fellowship with God,
What ! communion between light and darkness ! Nay ; you have
communion and familarity with the devil : The strong man armed
keeps the house. The whole world lieth in wickedness, in time, in
the arms of the wicked one. You are, as it were, fast lulled asleep
in the arms of the devil.

4. You are a slave and a drudge to every lust. And, alas !
what base degeneracy, that now, your immortal soul is a drudge to
the devil, a slave to lust, a servant of sin, and an associate with
the wicked !

5. You are under the curse while in that situation. See what a

272 GOSPEL PURITY.

number of dreadful curses you are under, mentioned Deut. xxviii. 9 ;
" Cursed slialt thou be in the city, and cursed sbalt tliou be in the
field. Cursed shall be thy basket and thy store. Cursed shall be
the fruit of thy body, and the fruit of thy land, the increase of thy
kine, and the flocks of thy sheep. Cursed shalt thou be when thou
comest in, and cursed shalt thou be when thou goest out," etc.
Cursed in your name, it shall rot ; cursed in your house, it is the
habitation of the wicked ; cursed in all your religious performances,
for your prayer is an abomination to the Lord; and cursed in
all your civil actions for the very " plowing of the wicked, is
sin."

6. You are under all the dismal evils that attend this impurity ;
such as, to be abhorred of Grod, a torment to yourself, useless in the
world, an apostate from God an object of wrath, and at last exclu-
ded from heaven.

( 1. ) One evil attending this impure state, is, that the man is
abhorred ; he is an object of God's abhorrence, if he be filthy still :
for, God is of purer eyes than to behold iniquity ; and he cannot
heboid it so as to take pleasure in the sinner. Do you think that
God can take pleasure in a man who is wallowing in his sin ? No ;
there must be a covering from the eyes of God's holiness : and I
know no covering and mantle but one of two, either the red scarlet
covering of the Eedeemer's blood ; or the dark and black mantle
of avenging wrath to eternity, to veil it from the eyes of the omni-
scient and omnipotent God.

( 2. ) Another evil, beside what hath been mentioned, is, that
this impurity is a torment to the man. So much defilement, so
much vexation ; and the more purity, the more peace and inward
serenity : Great peace have they that love thy law, and nothing
shall offend them ; but no peace, saith my God, to the wicked.

( 3. ) There is this evil in it also ; this impurity makes a man
useless in the world. A man that is wallowing in wickedness, he
is the most useless creature in the world ; that which the psalmist
calls altogether filthy, the apostle quoting it, Eom. iii. 12, calls it
altogether unprofitable ; to let us see, that the man that is alto-
gether filthy or defiled, is useless as a vessel, the nastiness of
which is so incoroporated with it, that it can never be used
again.

( 4. ) This defilement makes way for apostasy. The man that is
destitute of gospel purity, is in a state wherein he is capable of
total apostasy. The true gold will abide the fire ; but the furnace
carries off the dross. The good wheat will abide the wind ; but

GOSPEL PURITY. 273

the wind carries away tlie chaff. Tliey altogether filthy are ; They
all aside are gone. What makes so much defection and apostasy
in our day ? Why, men abandon their profession, abandon their
principles, grow remiss in their practices, relinquish their first zeal,
and leave their first love : why, they are defiled ; they are not
v,^ashed from their filthiness.

( 5. ) This defilement makes way for wrath and judgment to be
poured forth : For these things cometh the wrath of God upon the
children of disobedience, Col. iii. 6. Trouble and anguish to every
soul of man that doeth evil ; for, the wrath of God is revealed from
heaven against all ungodliness and unrighteousness of man, Rom.
i. 18, A day of wrath, a day of calamity is threatened, because
of the impurity of the generation, that are not washed from their
filthiness.

( 6. ) This defilement excludes from heaven. No pollution can
dwell in the higher house ; when it began to enter, the authors of
it were cast down to hell : There shall in nowise enter into it any
thing that defileth, or that worketh abomination, or maketh a lie,
Eev. xxi. 27. Is not all this most terrible !

[ 2. ] As you are miserable in life, so you will be miserable at
death: then conscience begins to roar; for its black book is opened,
and the long roll, the black roll of sins aj^pears ; and then the devil,
who lulled you asleep in sin, and tempted you to sin, will present
the heinousness thereof, and tempt you to despair. Then your
friends, relations, comforts, and enjoyments of the world, will bid
you an eternal adieu : and then no more offers of Christ, or grace,
or salvation. Sin, the sting of death, not being taken away, death
will be most terrible and dreadful.* When the awful messenger
approaches, with his dismal appearance armed with his mortal dart,
ready in an instant to strike through the miserable creatm-e, with
what amazement will the poor soul be filled ! How unwelcome
will the near approach of this mighty conqueror be to the poor
sinner !

[ 3. ] The polluted soul will not only be miserable at death, but
also at the day of judgment : for, Christ will be revealed from
heaven, taking vengeance on them who know not God, and obeyed
not the gospel. Then the awful and final sentence will be pro-
nounced, Depart from me, ye cursed ! Ah ! terrible sentence ! De-
part from me ! Depart from the chief good and happiness, to be
miserable to eternity ! In this sentence is wrrapt up all misery ;
and what will frustrate all the vain expectations of the wicked at
that day. If you should say, 0 ! let us not go far away : Nay :

18

274 GOSPEL PUEITY.

depart from me, out of my sigM and presence ; and tliat is far enough
to them : for ever banished from the presence of God, the presence
of bliss. 0 ! if we must depart, let us depart with a blessing :
No ; depart from me, ye cursed : depart with the curse of God, the
wrath and vengeance of God ! 0 ! if we must thus depart, let us
go to a good place : No ; depart from me, ye cursed, unto fire : the
place of torment, the place of perdition, the place of burning, O 1
if it must be to fire, let it be but for a short time : No, no ; depart
to everlasting fire, to dwell there througb an endless eternity ; de-
part to everlasting fire, fire that cannot be quenched ; Where the
worm dieth. not, and the fire is not quenched. 0 ! if it must be
so, let us depart with good company ; let us have some heartsome
company with us : No, by no means ; depart witli the devil and
his angels. Oh ! the miserable case of those who live and die in
their sin ! They must be sent to the devouring Tophet ! to swim
for ever in the river of fire and brimstone ! Ah ! dreadful state !
You will appear before the judgment seat in the devil's livery ;
and must share of bis misery to eternity. Inconceivable and per-
manent misery !

2. This doctrine affords ground of terror also to believers, who
though they are washed habitually from their filthiness, yet lie
under much actual pollution, without due application to the foun-
tain ; there is ground of terror from this doctrine to such. Though
we cannot preach the same terror to them, as to the wicked ; and
cannot say they shall be condemned, or go to hell, or yet become
liable to the curse of the law ; yet the Lord hath a rod for the
back of his children : If they break his law, though he pardon
tbeir sin, yet he may take vengeance on their inventions. And
we are not to think light of the rod of correction and chastisement,
which the Lord may use with, his children, who are unwatcliful ;
for there is something very terrible therein, whatever way we
view it, either witli respect to temporal, spiritual, or eternal mat-
ters.

[ 1. ] There is something very terrible in the chastisements
of God, witb respect to temporal concerns. And,

1. The rod may be upon your body, in sore sickness, fevers,
gouts, gravels, tormenting pains ; such as these we read of, Deut.
xxviii. 58, 59, and verses 22, 27. The Lord may put you upon
the rack day and night, with excruciating pains, and agonizing
torments. Is not this a dreadful rod ?

2. The rod may be heavy in respect of your families ; heavy
sickness and afflictions upon your husband, wife, and children.

GOSPEL PURITY. 275

The Lord may make your children a cross to you, your relations a
burden to you, and your most intimate friends and concerns a
trouble to you. He may take away the desire of your eyes with
a stroke, a,nd leave you desolate and destitute. This is a sore
trial.

3. The rod may be grievous in respect of your name. You
may be tried with great reproaches, and be made a by-word
among your neighbours : to the psalmist it was a sword within his
bones, when he was reproached. This sword may pierce you : you
may be left to fall under infamy and disgrace. Yea, the Lord
may so far leave you, as to let you fall into scandalous evils, and
become a reproach to the Christian name. And is not this a
heavy chastisement?

4. The rod of correction may be sore with respect to public
calamities ; such as these we read of Ezek. siv. 21 ; " For thus
saith the Lord God ; How much more when I send my four sore
judgments upon Jerusalem, the sword, and the famine, and the
noisome beast, and the pestilence, to cut off from it man and
beast ?" Sword, famine, pestilence, and captivity are heavy
judgments. — What a terrible thing is the sword ? It may be
bathed in the blood, and sheathed in the bowels of your dearest
friends ; and, perhaps, in your own bowels. — What a sad rod is the
famine ? Hereby tender mothers have been made to eat their own
children ; and men obliged to eat their own fingers, and the flesh
of their own arm ; one part of the body to maintain another. —
What a dreadful rod is the pestilence ? See it described, Psal. xci.
3, 6, 10. See also Deut. xxviii. 59, 60, 61. — What a sore chastise-
ment is it to be led away into captivity? Thou may est be carried
away to a strange land ; from father, mother, friends, and acquaint-
ances ; where thou knowest not a face, Deut. xxviii. 48, and to
fears of still greater judgments, ver. 65, — 67.

[ 2. ] The rod of correction has something very teirible in it,
when we view it with respect to spiritual matters.

1. The Lord may give loose reins to your lusts, and let you be
overpowered with corruptions, so as iniquity shall prevail. He
may give you up to the lusts of your heart ; a most mischievous
and pernicious enemy.

2. The Lord may let the devil loose upon you ; that roaring
lion to buffet you, and to do what he can to devour you. This was
a correction which Job, Paul, Peter, and many others, were tried
with.

3. You may be tossed with doubts and fears about sin and duty;

276 GOSPEL PURITY.

and neither know wliat way to go, nor whicli course to steer. You
may be quite wrapt up in darkness and perplexity.

4. You may be deserted of God, and left to go mourning with-
out the sun : and though you would give all the world for a sight
of his face, yet not be favoured with it. This was the case with
Job; "I go forward, but he is not there; and backward, but I can-
not perceive him," etc. " Oh that I knew where I might find him,""
Job, xxiii. 3, 8.

5. You may be brought under terrors, as Job was ; " The
arrows of the Almighty are within me, the poison whereof drink-
eth up my spirit," Job vi. 4. " Thine arrows stick fast in me,"
Psal. xxxviii. 2.

6. You may be left to despair and to distraction, through the ter-
rors of God; "The terrors of God do set themselves in array
against me," Job vi. 4. " While I suffer thy terrors I am distract-
ed," said Heman, Psal. Ixxxviii. 15.

[ 3. ] Chastisements are terrible with respect to the fears con-
cerning your eternal state. You may be brought to the very brink
of despair, as was just now observed concerning Heman : to be in
doubts and fears about your everlasting welfare ; j^our hope may
be perished, in a manner, "from the Loed," Lam. iii. 18. The
Lord may carry towards you like an enemy and a stranger : your
spirit may be sunk, and your heart faint ; yea, any thing but hell,
and the breaking of the covenant. Yea, the Lord may even take
a child by the neck, as it were, and shake him over hell, as if he
was designing to throw him into the flaming lake. He may drop
in hot wrath into the conscience, and kindle a little hell within
him. And though all be but fatherly chastisement, and in love,
yet no views of love may the person have ; but apprehend God as
an enemy, being left to this unbelieving fear of his vindictive
wrath. God may break him with breach upon breach ; and run
upon him like an enemy. Yea, the road may be heavy in its
nature : the sickness, e. g. may be a sore sickness ; it may be ex-
traordinary in its kind, so that you may be ready to say, No sorrow
like your sorrow. It maybe manifold in its number; one messenger of
evil tidings after another; breach upon breach. It may be growing
in its degrees ; still worse and worse. And it may be long in its
continuance, perhaps ; so long as that you may lay under it all
your days. — O what ground of holy fear then hath even the child
of God, if he be not watchful and circumspect !

The sixth Use that we make of this doctrine shall be for conso-
lation to the godly, who are exercising themselves to godliness,

GOSPEL PURITY. 277

and students, actual students of purity : growing and advancing in
purity. Here I would lay before you, 1. Some marks and eviden-
ces of those that are growing in holiness and purity. 2. Point out
some grounds of consolation for such.

1. We propose to lay before you some marks and evidences of
advances in holiness, and a man growing in purity.

1. Spirituality in the intervals of duty, as well as in the perform-
ance of duty, is a true mark of growth in holiness : spirituality
between duty, as well as in duty. If a man should seem never so
religious in duty, if he gives latitude to himself in the intervals, he
looks not like one that is growing and advancing in purity.
Moses's face shined as much when he came off from the mount, as
when he was on the mount.

2. Conflict with spiritual sins, and spiritual evils, is an evidence
hereof. When a man is helped to conflict against heart-sins, which
lie most hid and remote from the eyes of the world ; and obtains
some spiritual victory and conquest over them it is an evidence of
purity. When the heart rises, with all its strength, against spiritual
pride and self, and self-ends, it evidences some advances in holiness.

3. When a man is exercised in spiritual duties, and in internal
duties of religion : not only busied about external duties, but
especially is exercised about those and the like internal ones, viz.
Meditation, mortification, self-examination, self-resignation, self-
loathing, self-judging, self-condemnation; praying in the Spirit,
watching over the heart, applying the blood of Christ, the death of
Christ ; applying the promise and the word to his own soul : when
it is thus with a person, it is an evidence of his making some pro-
gress in purity and holiness.

4. When a man is carried on to religious duties, by spiritual
principles and internal motives : when a person is acting from a
sense of divine love, from a sense and desire after Christ's spiritual
presence, and from the sweetness and excellency of communion and
fellowship with a God in Christ. — These are some evidences of a
person's growing in purity and holiness.

2. We proceed next to point out some grounds of consolation for
such persons.

1. The more purity you have, the more like God. And, 0 what
comfort accrues from this, to be like to God ; to be conformed to
the Son of God ! The more likeness, the more love. The Lord
cannot but delight in his own image : He himself is holy ; and
cannot but delight in the holiness and purity of his people.

2. The more purity, the more ripe for heaven : you are thus

278 GOSPEL PURITY.

made meet for tlie inlieritance of tlie saints m light ; for no nnclean
thing can enter into the heavenly Jerusalem. And, O what com-
fort arises from this, that, you are a candidate for the glory of the
New Jerusalem I

3. The more purity the more communion and fellowship with.
God ; " He that hath my commandments, and keepeth them, he it
is that loveth me ; and he that loveth me, shall be loved of my
Father, and I will love him, and will manifest myself to him."
" If a man love me, he will keep my words ; and my Father will
love him, and we will come unto him, and make our abode with
him," John xiv. 21, 23. The godly person, by his impurity, may
greatly mar his fellowship with God : but by advancing in holi-
ness, his communion is promoted.

4. The more purity, the more communication of good things
from God ; the more holiness you are possessed of, the more will
God give you: He ''will give grace and glory: no good thing will
he withhold from them that walk uprightly," Psalm Ixxxiv. 11.
When he gives this grace to walk uprightly, he Avill be still add-
ing more : And every new addition of grace, and communication
of love, will make the babe of grace leap cheerfully in the soul ; for
they that walk in the "fear of the Lord," will walk in "the com-
fort of the Holy Ghost," Acts ix. 31.

5. The more purity, the more will the truth and reality of all
your other graces be notified to you ; particularly these three car-
dinal graces. Faith, love, and hope, 1 Cor. xiii. 13. — Faith, in its
sincerity is hereby notified ; for, if it be true faith, it will purify
the heart. The man that says he believes, and yet walks on in a
course of sin, it shows his faith to be but a fancy. — Love is, in its
sincerity, notified hereby ; for, true love proceeds from a pure
heart : The end of the commandment, is love out of a pure heart. —
Hope also is notified and made known ; for, he that hath this hope,
puiifieth himself, even as he is pure.

6. The more purity, the more sense of pardon and justification. —
There is comfort, that your sanctification doth not afi'ect your jus-
tification ; and that failures in purity, doth not diminish your justi-
fication. And as it is the property of sovereign grace, that it is
neither moved by any good in the creature ; nor hindered by any
evil in the creature : so, it is the property of justification, that
neither the believer's sins makes him less justified ; nor his holi-
ness makes him more justified. This is indeed the privilege of all
justified believers: but the more pure that the believer is, the
more comfortable sense has he thereof.

GOSPEL PUEITY. 279

Believers, by justification, stand in tlie favour of God, upon the
same ground on which Christ, as Mediator, stands in his favour ;
for you are accepted in the Beloved. Christ, as Mediator, is be-
loved for his righteousness' sake ; The Lord is well -pleased for his
righteousness' sake. He is highly exalted of God, and honoured
of him, because he gave himself to be obedient unto death, even
the death of the cross. Christ is beloved and accepted of God
upon this ground ; and you are accepted in him upon the same
ground. Why then, if Christ and you stand upon the same bot-
tom, upon the same ground, consider how sure that ground is :
surely, there is no condemnation to them that are in Christ Jesus ;
no liableness to condemnation. If any will assert, that the be-
liever, after all, may become liable to condemnation, while he re-
mains in mystical union with the Son of God, which is for ever,
and remains favoured of God, or accepted upon the same ground
that Christ is, let them answer for the dishonourable thought that
this imports concerning the Son of God himself. Can the ground
upon which Christ stands, in the favour of God, ever fail ? Nay ;
it were blasphemy so to imagine : Neither can the ground upon
which the believer stands, in the favour of God, ever fail ; for they
stand upon the same ground, namely, the mediatory righteousness,
which is as much imputed to the believer, as if he himself had, in
his own person, fulfilled it : It is reckoned to the believer, as if he
himself had, in his own person, satisfied divine justice, and fulfilled
the divine law : And hence, whatever can be said of the happiness
of the saints now in heaven, in point of security from vindictive
wrath; I s^y not his holiness, but his happiness; in this respect,
the same may be asserted of the believer on earth, in point of jus-
tification.

'• Why then," say you, "the believer may do as he pleaseth, and
sin as he listeth ; for there is no fear of him." The world, truly,
mistakes matters, with respect to the true believer. A carnal heart,
never renewed by grace, may indeed deliberately argue thus; "If
I was secure as to that event, viz. that I would never go to hell,
but shall infallibly be brought to heaven, then I would drink, and
debauch, and sin as I please." Such a disposition, and way of
talking, is very agreeable to a man that is in a carnal natural state ;
but it is cross to the very nature of a believer. And, if any say
they are believers, and yet would use that doctrine of grace at this
rate ; why, their very speech bewrays them, and says they are not
believers : because no believer, as a believer, can say so.

But it may possibly be urged. May not the corrupt part of the

280 GOSPEL PURITY.

believer say so ? Yea ; and if it do, it shall be destroyed for so
saying : for that which defileth the temple of God, that will God
destroy. If the old man of corruption thus defile God's temple,
God will destroy that old man : he will destroy it with the fire of
his vindictive wrath and vengeance : for the old man of sin in the
believer, may indeed be said to be under the law, and shall be
condemned. Though the believer, as he is a believer, is ever freed
from condemnation ; yet his sin and corruption is, and shall be
condemned ; and God takes many ways to do that: yet so as vin-
dictive wrath shall never touch the person of the believer in Christ.

But let us take the believer at himself, and see if this be consistent
with the grain of the child of God. Your sin is pardoned; there-
fore, go and take your fill of sin. God hath delivered you from
hell ; therefore, go and walk in the way of hell. God hath loved
you with an everlasting love ; therefore, vent your enmity against
God to the uttermost. He acts like a God of love to you ; there-
fore, act you like a devil against him. God will honour you with
"the enjoyment of himself for ever in heaven ; therefore, go your
way and dishonour him as you can. Oh! no, no. Such expres-
sions would offend the generation of the righteous, and of true
believers: it would make the hairs of their head to stand, if we
may be allowed the expression, and their bowels to tremble; for
the quite contrary is ingrained in their new nature: Shall we thus
requite the Lord? Shall we render hatred for love,*

The more sense of justification, the more purity ; and the more
purity, the more sense of justification: and yet neither your purity
or sanctification, nor failing therein, doth influence your
justification, or afiect it ; for it remains still perfect, and invariably
the same, — So much for an use of consolation to the godly,

Tlie reader may see this point of doctrine copiously handled, hy consulting
the Sermon entitled "Law-Death, Gospel-Life,"

SEHMON XIII.

THE NATURE AND EXCELLENCY OF

Gospel Purity.

(continuation.)

" There is a generation that are pure in their own eyes, and yet is not
washed from their JiUhiness." — Prov. xxx. 12.

If we knew wli&-t a pure and lioly God we have to do with, our
own impurity would be hateful j;o us. God is of purer eyes than
that he can behold iniquity : we are of such impure eyes, that we
cannot behold his purity. Yea, though our eyes were purer than
they are ; yet God is so perfect, that we cannot see his perfection :
even as the sun is so bright, that we cannot see the brightness of
it. But as the stronger the eye, the better sight will it get of the
sun ; so, the purer the soul is, the more clearly will it see the holi-
ness and purity of God : '' Blessed are the pure in heart: for they
shall see God." O ! what is the reason, that God is so little seen,
and is so far out of sight, with the generation ? Why, the genera-
tion is impure and defiled ; and what aggravates the matter prodi-
giously, is they do not know so much ; " There is a generation that
are pure in their own eyes, and yet is not washed from their filthi-
ness,"

We have already made a very copious improvement of this sub-
ject, the excellency of gospel purity ; it only remains now, that
we conclude the subject, with a particular address to the conscience.

The seventh Use, therefore, that we make of the doctrine, is for
exhortation and direction. It is so, as has been said, That gospel
purity is so excellent a thing ? Then let me exhort you, in the
words of the prophet, " Wash you, make you clean," Isa. i. 16. O
seek to be washed and purified from your filthiness. Seek to be
partakers of this gospel purity and holiness. I have already
preached several sermons upon this one doctrine ; and they may

(281)

282 GOSPEL PURITY.

not only be so many witnesses, tliat the doctrine we inculcate, is a
doctrine according to godliness, tending to advance holiness, and
not to encourage licentiousness, let reproachers say what they will ;
but they may be so many witnesses against a polluted generation,
that neither are washed from their filthiness, nor have any desire
to be washed, but are filthy still.

Let me liow exhort both the wicked to seek after purity, and
the godly to seek after more of it. As we have already insisted so
long upon the applicatory part, I shall put both these together for
gaining of time. And to enforce the exhortation, we shall, 1. Adduce
some motives. 1. Offer some directions.

1st. By way of motive to the study of purity, consider, that this
gospel purity eminently tends to the following things. 1. The
glory of God. 2. The honour of Christ. 3. The credit of the gospel.
4:. The good of both ourselves and others.

[ 1. ] This gospel purity and holiness eminently tends to the
glory of God. And it cannot fail to do so, in regard God himself
is holy : holiness is an essential quality of his nature ; impurity is
the very reverse thereof: sin is that abominable thing which his soid
hates. The more impurity that there is in the world, the more is
God dishonoured ; but the more purity aud holiness, the more is he
glorified. As impurity is an open dishonour done to God ; so ex-
ternal purity is a glorifying of God before the world : therefore says
our Lord, Hereby is my Father glorified, that you bear much fruit.
And he positively enjoins, that we should make our light so to
shine before men, that they seeing our good works may glorify
our heavenly Father.

Further, this gospel purity tends to the glory of God, is as much
as it is the end of our election ; for, he hath chosen us in him that
we should be holy and without blame. He hath called us here-
unto ; for, he hath not called us unto uncleanness, but holiness. It
is agreeable to his will ; for, this is the will of God, even your
sanctification. It is the livery in which his servants serve him ;
for, they serve him in the beauty of holiness. It is obedience to
his commands, because it is written, Be ye holy, for I am holy :
and again. Be ye perfect as your Father which is in heaven is per-
fect. It is the badge and spot of his children ; for, holiness becom-
eth his house forever.

In these, and many other respects, gospel purity tends to the
promotion of God's glory. Why, in one word, the great and ulti-
mate end of gospel purity is just this, that whatsoever you do, do
all to the glory of God. And this is one of the great marks and

GOSPEL PURITY. 283

characteristics^ wliereby it is distinguislied from tlie finest painted
hypocrisy.

But, perhaps, some may be ready to say, How shall I know, if
the glory of God be my great end in my purity and holiness, and
all that I do ?

I confess, this is the great question that determines the contro-
versy between two great competitors, the one a pretender, the other
a lawful sovereign, viz. whether Self, or the great Jehovah, be the
God to whom the devotion of our purity is paid ; whether God or
self be our ultimate end, I shall offer a few thoughts in answer to
the question.

1, The man that entirely acts for the glory of God, in the study
of purity, he can trample upon his own happiness, when it comes
in competition with the glory of God : he sees this to be of more
wprth than a thousand heavens ; and therefore, the self-denied
believer, before the glory of God should suffer, would in a manner,
venture his all, though the ventui'e would never be to his loss.
Blot me out of thy book, says Moses. Let me be accursed, saith Paul.
"Why, the thing that prompted them to this, was zeal for the glory
of God,

2, If the glory of God be your great end, in the study of holi-
ness, and all you do, all your duties, then your desire will be to
wait on the Lord in times of absence, as well as in times of pre-
sence. Out of the depths will you cry to God ; and out of the
belly of hell will you look again to his holy temple, ''I will wait
upon the Lord, that hideth his face from the house of Jacob, and
I will look for him," Isa, viii, 17. When self hath no encoui'age-
ment in its hand, even then to glorify God, by waiting on him
obedientially, evidences that the glory of God is the end aimed at ;
even when the soul is content to live by faith, when sense is
gone.

3, When one hath God's glory for his end, in the study of holi-
ness, then the more assurance he hath of the love of God in Christ,
the more earnest is he in the pursuit of purity and holiness. As
he grows in God's favour, so will he grow in likeness to God.
Assurance will not make him slothful in business, but fervent in
spirit, serving the Lord. It is otherwise with the selfish hypo-
crite ; his false assurance weakens his hand, and slackens his dili-
gence in duty : because he thinks his state secure, he takes his
nap. Why, so far the glory of God is not his end, but self-love.
Something of this may take place indeed in the believer : but I
speak of the natural fruit of his asstirance ; and especially the more

284 GOSPEL PURITY.

clear it is, the more earnest will lie be in the pursuit of holiness,
and the more diligent in the Lord's work, knowing that his labour
shall not be in vain in the Lord.

4. If the glory of God be your great end, in seeking after gospel
purity, then you will have a constant conflict with self: you
will find self creeping in, and intruding itself into all duties ; into
your prayers, hearing, reading, praising, communicating, etc. It
will be a burden to you : 0 wretched man that I am ! who shall
deliver me from this body of sin and death ? The flesh lusteth
against the spirit, and the spirit against the flesh ; and these two
are contrary the one to the other. — O therefore study holiness,
seek after gospel purity, because it so much tends to the glory of
God.

[ 2. ] Consider, for motive to seek after this gospel purity, that
it greatly tends to the honour of Christ. Christ's errand into the
world was to save sinners from their impurity and sin ; He came
to seek and save that which was lost ; and to finish transgression,
and make an end of sin. He shed his precious blood to be a
laver for washing away all filthiness of the flesh and spirit ; for,
his blood cleanseth from all sin : and he suffered without the gate
that he might sanctify the people. The more purity and holiness
that abounds in the world, the more doth Christ see of the travail
of his soul, and is satisfied. The more impurity that prevails, the
more is his blood trampled upon ; but the more purity that takes
place, the more is the virtue and ef&cacy of his blood manifested ;
and consequently he is the more honoured. The impure person is
a dishonour to Christ ; but the holy man bears a resemblance to
him, and so puts honour upon him.

Further, That gospel purity, wherever it takes place, tends
mightily to the honour of Christ, will appear if we consider the
following particulars.

1. This gospel purity is just an imitation of Christ as an exam-
ple ; for, he gave us an example, that we should follow his steps.
It is an answering of the design of that copy, pattern, and exam-
ple which he set before us : it is a following of the Lamb whither-
soever he goeth ; a cleaving to him in tribulation and adversity, as
well as in prosperity.

2. Because it flows from love to Christ, and an high estimation
of him : I say, this purity flows from love to him. And those who
love this purity, however unholy they see themselves to be, they ■
love him the better, on account of the holy pattern he has given
them ; the better, that he was holy, harmless, undefiled, and sepa-

GOSPEL PURITY. 285

rated from sinners. It is a good sign of some gospel holiness,
wlien the sonl can say, he loves God, because he is a holy God ;
and loves Christ, because he is a holy Christ. This purity flows
from an high estimation of Christ, whatever those who have it may
lose for his sake, and for cleaving to his truth, cause, and way, in
pursuit thereof. It is a good sign of gospel purity when a man is
losing his honour, credit, riches, wealth, and outward advantages
for Christ, and yet retains an high esteem of him : such a man is
selling aU for Christ, the pearl of great price ; and esteeming the
reproach of Christ greater riches than all the treasures of Egypt.
He hath the glory and honour of Christ in view, and wants to pro-
mote it.

8. This gospel purity tends to the honour of Christ, because in
the study and pursuit of it, the soul desires nothing more than per-
fect conformity to him, and full enjoyment of him. The breathings
of the soul under the influences of this gospel purity, are, " 0 to
have that which is in part done away ! 0 to be like unto him in
humility, patience, zeal, and unblamableness 1 O to be like him in
holiness, and to see him as he is !"

4. This purity tends to the honour of Christ, because all the
believer's efforts, in prosecution of it, are in a dependence on
Christ's strength : "We are not sufhcient of ourselves ; to think any
thing as of ourselves ; but our sufiiciency is of God. When I am
weak, then am I strong. I can do all things through Christ
strengthening me. And so the' believer subscribes, with heart and
hand, to the truth of these blessed words, that proceeded out of his
mouth, John xv. 5 ; " For without me ye can do nothing." And to
that precious promise, 2 Cor. xii. 9 ; '' My grace is sufficient for
thee : for my strength is made perfect in weakness."

5. This purity tends to Christ's honour, because that, in prosecu-
tion thereof, and the duties that advance it, nothing short of Christ
himself will satisfy the believer. The man can distinguish between
Christ in a duty, and liberty or a frame in duty ; between Christ
in prayer, and a frame in prayer. The hypocrite, if he gets the
frame, there he rests content, without any other Christ : but the
believer, though he loves a good frame, and desires liberty in duty,
as the chariot in which Christ is conveyed to his soul ; yet he will
not satisfy himself with the chariot, if Christ be not therein. " O,"
says he, "it is not a frame only, but Christ that I am seeking ;
and Christ that I must have 1 Give me Christ, or else I die !" To
be content with any enjoyment, temporal or spiritual, without
Christ is selfish, and derogating from the glory of Christ, which is
the ultimate end.

286 GOSPEL PURITY.

6. This gospel purity tends to the honoui- of Christ, in as much
as the students of holiness wrap up all their holy duties in the robe
of his perfect righteousness. They see and are persuaded, that
their most holy duties cannot justify them before a holy God ; and
therefore they cast all their tears, prayers, and duties, into the
ocean of Christ's iniinite merit ; and there they dye them red in
the precious blood of the Lamb, that they may fly up to heaven
with acceptance, in pillars of smoke, perfumed with the sweet
odour of his sacrifice unto death.

Many other things might here be added to enforce this motive ;
such as, the predestined conformity of the subjects of this sanctity
to Christ, Eom. viii. 29 ; the sameness of mind in them that was
in Christ, Phil. ii. 5 ; with other particulars : but we insist not. —
Let this motive have weight with you to study purity, that it tends
so much to the honour of Christ.

[ 3. ] Consider, by way of motive, that as purity greatly tends
to the glory of God, and the honour of Christ ; so also to the credit
of the gospel. Impurity brings a reproach on religion : and an
unholy professor is a discredit to the Christian name. Nothing
can bring a greater reproach upon the gospel of Christ, than the
immoral lives of its professors. The very end and design
of the gospel is to promote holiness and sanctification ; and
when purity and holiness do not take place, it is an evidence
that the gospel is doing little good; and those who profess it
are a discredit unto it. The gospel revelation of the grace of
God was designed to teach men to deny ungodliness and worldly
lusts, and to live soberly, righteously, and godly. And it ought
to be the study of all who hear it, to evidence, by their holy
deportment, that it hath come to them, not in word only, but in
demonstration of the Spirit, and with power. Hereby the profess-
ors of the gospel will be a credit thereto.

Further, That purity will tend to the credit of the gospel, will
be evident, if it is considered, that this evangelical purity is, 1.
The purity of such as are in a gospel state. 2, Purity that flows
from gospel principles. 3. Purity that is influenced by gospel mo-
tives. 4. Purity that is directed to a gospel end.

1. This holiness and purity is for the credit of the gospel, inas-
much as it is the purity of such only as are in a gospel state. For,
as it is only a good tree that brings forth good fruit ; so, none but
the true believer, that is in a good state, can bring forth the fruiis
of true holiness, By a gospel state, I understand a spiritual state,
a state of union to Christ, a justified state, an adopted state, a

GOSPEL PURITY. 287

renewed state : witliout tliis no right sanctity, no evangelical
purity.

2. It is purity that flows from gospel principles. The proud le-
galist's sanctity flows from legal principles, the principles of his
own inherent strength, self sufficiency, and the like : but gospel
purity flows from gospel principles. The believer's holy duties are
performed in the strength of gospel grace, promised grace ; the
strength of Christ laid hold on by faith : " Having therefore these
promises, dearly beloved, let us cleanse ourselves from all filthi-
ness of the flesh and spirit," 2 Cor. vii. 1.

3. This purity is influenced by gospel motives. The greatest gos-
pel motive of the believer's holiness, is the will of God in Christ, and
the love of God in Christ. — The will of God in Christ, through whom
the will of God is conveyed, he being the channel of divine authority :
whereas, the legalist's motive to holiness is the will of an absolute
God considered as Creator, out of Christ as Eedeemer. — The love
of God in Christ, and the believer's love to a God in Christ, is also the
great gospel motive to holiness ; and not slavish fear of the threat-
enings, and of hell, nor the mercenary hopes of heaven and happi-
ness, which are the motives that legalists are actuated by.

4. This gospel purity is directed to a gospel end. The believer's
end in this purity is not to obtain life, to procure pardon, and
merit the enjoyment of God ; but to evidence his gratitude to that
God who hath provided all these valuable blessings freely to him.
The end of this purity is not to satisfy conscience, appease wrath,
or the like ; but to glorify a God in Christ, and express our thank-
fulness to him for Christ, his unspeakable gift, and all spiritual
blessings in and with him.

From these, and the like considerations, it is evident, that this
purity is for the credit of the gospel. Let them, therefore, have
their proper weight with you, to excite you to press after holiness,
and to be actual students of gospel purity.

[ 4, ] In order to excite to the study of holiness and purity, let
it be considered, that it greatly tends both to our own good, and
that of others.

1. Consider how much this purity and holiness tends to your
own good and advantage, in order to influence you to be students
of it. A variety of particulars might here be taken notice of; but
we shall study brevity. — Consider, that the more of this evangeli-
cal purity you have, the more will God give to you ; for " The
Lord will give grace and glory : no good thing will he withhold
fi'um them that walk uprightly," Psal. Ixxxiv. 11. — The more of

288 GOSPEL PURITY.

this purity, the more joy and comfort will you have. It will make
you walk to heaven comfortably. In the path of holiness you will
still see more and more of the love of God ; which will make your
souls to rejoice, and you to walk in the ways of the Lord with
cheerfulness : For, they that walk in the fear of the Lord, walk
in the comfort of the Holy Ghost, Acts ix. 31. — The more gospel
purity, the more intimate acquaintance with God's secrets; for,
" The secret of the Lord is with them that fear him ; and he will
shew them his covenant," Psal. xxv. l-i. — The more evangelical
purity, the more pleasure and delight will you take in the duties
of religion, and the more acceptable will your services be to God :
" He shall purify the sons of Levi;" "then shall the offering of
Judah and Jerusalem be pleasant unto the Lord," Mai. iii. 3, 4. —
The more of purity, the more boldness and courage will you have
in the work and cause of God ; for, the righteous is bold as a
lion. It will inflame your zeal against sin, and for God. It will
make you trample on temptations to sin ; saying, with Joseph, How
shall I do this great wickedness, and sin against God ? It will
condemn and despise all dangers, rather than stain your purity by
sinful compliances ; as Ezra, Nehemiah, Daniel, the three children,
and many others did. — In a word, the more of this gospel purity
you have, the more fellowship with God here, and the more meet-
ness for the enjoyment of him hereafter; for, "Blessed are the

pure in heart," and life ; "for they shall see God," Matt. v. 8.

Let these particulars have their proper influence upon you, to press
you on to further and higher degress of this evangelical purity and
holiness.

2. In order to excite you to the study of purity, consider like-
wise the tendency it hath to the good and advantage of others. —
Why, the more gospel purity, the greater stock you have ; and the
richer of this grace you are, the more will it tend to the benefit of
your friends and acquaintances, and to your neighbours around
you ; as your holy work may induce them to the practice of it. —
The more holy you are, and the richer of gospel purity, the greater
influence will your holiness have in making the wicked stand in
awe to sin, and keeping them back from dishonouring God ; nay,
exciting them to a profession of religion, and something of the
practice of duty. You see what influence this way the sanctity of
holiness of godly Joshua, and his cotemporary elders, had upon
the children of Israel, Judges ii. 7. And what influence Jehoia-
dab's sanctity had upon Joash, king of Judah, 2 Chron. xxiv. 2. —
Nay, further, consider that emiuency of purity is sometimes a

.'■^S

GOSPEL PUKITY. 289

blessed mean to recommend tlie ways of God and religion to such
as are strangers thereto ; " For what knowest thou, O wife, whether
thou shalt save thy husband ? Or, how knowest thou, 0 man,
whether thou shalt save thy wife?" 1 Cor. vii. 16. See 1 Pet, iii.
1, 2. — Besides, eminency in gospel purity tends to ward off judg-
ments, or protract them from falling on persons and places where
the godly live : accordingly the Lord declares to Abraham, that if
there was found in Sodom but ten righteous persons, he would not
destroy it for their sake. Gen. xviii. 32. Nay, the amazing confla-
gration was not kindled upon Sodom so long as righteous Lot
lingered in it: "Haste thee," saith the angel to Lot; "haste thee"
thither, [namely, to Zoar :] " for I cannot do any thing till thou be
come thither," Gen. xix. 22. And presently, upon Lot's departure
out of it, the flames of hell from heaven began to burn upon the
cities of the plain ; as you see in the following verses. — Sometimes
this gospel purity tends to draw down blessings on persons and
places where the godly live : accordingly we find, that " the Lord
blessed the Egyptian's house," [viz. Potipher,] and "all that he
had in the house, and in the field," for Joseph's sake, Gen. xxxix.
5. Nay, Pharaoh's family, court, and all the land of Egypt, were
blessed for Joseph's sake : for, while wasting famine spread devas-
tation among the surrounding nations, there was plenty in the land
of Egypt. Were not temporahstrokes averted, and blessings, for
a time, bestowed on Babylon, while the captives of Zion were in
it ? And therefore the prophet exhorts them. To " seek the peace
of the city," and to " pray unto the Lord for it," Jer. xxix. 7. A
candle, you know, enlightens a room ; but the sun enlightens a
world : so, the more eminent you are in purity and holiness, the
brighter doth your lamp burn, and the more extensive does the light
therefore shine. John the Baptist was eminent in holiness ; and
hence we have that testimony of our Lord concerning him, namely,
that " he was a burning and a shining light," John v. 35. And
that concerning the disciples, "Ye are the light of the world,"
Matt. V. 14. That is, would our Lord say; not only by your doc-
trine, as ministers ; but by your purity and holiness, as Christians
and saints. Nor is it to disciples only, but to all, that . our divine
Teacher, come from God, and addresses himself in that interesting
admonition, ver. 16, "Let your light so shine before men, that they
may see your good works and glorify your Father which is in
heaven." Nay, what if I should say, that by your purity and holi-
ness you may increase the joy of men and angels in heaven ; and
if so, the greater degree of this purity you attain, the greater ten-

19

290 GOSPEL PURITY.

dency it will have this way. Why, the holiness and purity tends
to, and,. through the blessing of God, is a mean of the conversion
of sinners from the error and evil of their ways, James v. 19, 20,
And the conversion, or repentance, of one sinner, or one lost sheep,
affords joy in heaven to the inhabitants of the celestial mansions,
Luke XV. 7,- 10.

From all which it is evident, what tendency this evangelical
purity hath to the good of others ; and that the higher measures
thereof you have, the greater tendency it will have this way. Let
this motive, therefore, serve to excite you to press after further
degrees thereof.

2. We, proposed to conclude this use of exhortation by giving
some directions. We might here, 1. Offer you some general direc-
tions how to attain this gospel purity. 2. Some more particular
directions how to mantain it.

[ 1. ] The general directions we offer for attaining this gospel
purity, are these following.

1. If you would attain this gospel purity, 0 labour to be sensible
of your absolute impotency, weakness, and inability for the duties
of religion: be convinced of your natural impotency, and moral
impotency ; be persuaded that you are altogether without strength;
and that if God would give you a heaven, a paradise, a Christ for
one thought, you could not command it ; no : Of ourselves, as our-
selves, saith the apostle, even though converted, we cannot think
any thing, 2. Cor. iii. 5. I warrant you, Paul was a better philoso-
pher than many now-a-days, pretending to great things : no doubt
he knew that the soul was ever thinking ; and yet, saith he, one
thought I cannot command; I cannot bring it forth, till the
almighty grace of God do it. Let people talk of man's power as
they will ; and lay aside the Bible, which is full of argument to the
contrary ; I am sure, if they have any experience under heaven,
they will find they want power to perform many thousand duties
which God hath called them to practise. * * * It is plain,
that man, by nature, is without strength ; and it is express scrip-
ture, " Without me ye can do nothing," John xv. 5. It is said to
tJie disciples, already in a state of grace, that without him ye can
do nothing ; much more may it be said of all the unconverted. Be
sensible of this then, that you cannot believe, you cannot repent,
you cannot pray, you cannot mortify sin of yourselves. And this
impotency is not only a mere want of power, but a want of will; it
is a cursed moral impotency, a wilful impotency.

2. Seek regeneration. If you be not good trees you cannot bring

GOSPEL rURITY. 291

forth good fruit : if you be not converted, if you be not united to
Christ, if you be not born again, if you have not the habit of grace,
you cannot bring forth good fruit : you must be united to the Son
of God, and derive strength from him. The foundation of gospel
prnity must be laid in union to Christ, and a new natui-e; for, they
that are in the flesh cannot please God. It is true, that one that
knows himself to be in a state of nature, is not to neglect duty and
means ; such as, reading, praying, hearing the word preached, and
the like, which God calls all unto : but let none content themselves
with these performances, without a new nature ; for, as sure as God
lives, this way of doing will never bring you to heaven : " Except
a man be born again, he cannot see the kingdom of God," John
iii. 3. Therefore cry, "Create in me a clean heart, 0 God; and
renew a right spirit within me," Psal li. 10.

3. Make and keep friendship with the Holy Ghost, if you would
attain this gospel purity : he is not only called holy, because of
his essential holiness, for thus the Father is the holy Spirit : but he
is called holy also for his office ; because it is his special work to
make people holy. Be at friendship with the Holy Ghost ; do not
quench him ; do not grieve him ; do not resist him ; do not rebel
against him ; do not withstand him in his motions, etc. Beware, lest
by these, or any such means, the Holy Ghost and you be set at odds.
0 Sirs, should you not live near him who can make you holy ?

[ 2. ] The particular directions I would offer, especially with
respect to the maintaining of this gospel purity, I shall sum up in
these two generals, 1. Rightly to use the rule of gospel purity.
2. Diligently to ply the means thereof.

Direct. 1. In order to the maintaining of gospel purity, rightly
use the rule of it. The rule of it is the law. If it is asked,.
How are we to use this rule ? We might reply. You are to use it
fairly and evangelically.

( 1. ) You are to use this rule fairly. If the law do its proper
work upon you. Sirs, it will drive you to the gospel as a remedy ;
and if the gospel deal savingly with yon, it will lead you to the
law as a rule : but many misplace this rule and do not use it
fairly.

1. Some judge of themselves by the half of the law, and not by
the whole : they love one part of the law, but not another ; and
they are sure to look to that part of the law, that they think makes
for them, and overlook that part that makes against them : but
this is not fair dealing ; for people are to judge themselves by the
whole of it. It was the false mother that was for dividin<ii: the

292 GOSPEL PURITY.

cliild : so, tlie false Cliristian is for dividing one part of the law
from another.

2. Some again judge themselves by the outside of the law, and
not the inside thereof; by the letter, and not by the spirit of it.
This was the error of the man who said. All these things have I
done from my youth up. He did not consider the inside and
spirituality of the law, otherwise he would have cried out, with
David, I have seen an end of all perfection ; but thy command-
ment is exceeding broad : it reaches the thoughts of the heart, as
well as the actions of the life. And therefore, ye do not use it
fairly, unless you make use of the inside as well as the outside ;
both sides of the law.

3. Some again they bring down this rule to their practice, but
will not bring up their practice to the rule ; and these do not use
the rule fairly : thus many make God's law to justify their corrupt
practices and sins. They, if we may be allowed the expression,
make a nosewas of the law, and mould it to their own corrupt
fancy.

4. Others again, they justify themselves before they apply the
rule, but do not apply the rule before they justify themselves.
They have a good opinion of themselves ; they are determined
already about their state, before they are come to the rule : they
are settled on their lees, and so cannot believe a word that the
law says against them, because they justify themselves before they
apply the rule. This is not a fair using of the law : let us use it
fairly, and look on it, not as many do, as a fountain of
justification, but as the rule of action. And this leads me,

( 2. ) To the other particular, viz. to use the rule of gospel pu-
rity evangelically. It may possibly be asked. How shall we use
the rule evangelically ? To this we reply, in the following par-
ticulars.

1. If you would use the law in a gospel manner, attempt not
obedience to it in your own strength. Under the covenant of
works, indeed, we were to obey by the strength of inherent grace :
But now we are called to lay hold on Christ, as our strength ;
and to obey by the strength of derived grace assisting us.

2. If you would use the law in a gospel manner, seek not peace
by your obedience and sanctity : when you have done all you can,
even through grace, you must go out of your own obedience to the
obedience of another fo*r peace. Believers themselves are often-
times tickled with their own performances, even though they pro-
fess to abhor justification by works.

GOSPEL PURITY. 293

3. If you would use the law in a gospel manner, let not the
duty the law requires, or the discovery the law makes, hinder you
to embrace the offer that the gospel makes. The gospel offers
Christ as a husband ; the law saith, Thou art a black sinner, an
unfit match for such a husband. The gospel offer is, that you buy
the eye-salve, white raiment, and tried gold. The law tells thee,
thou hast nothing to buy with. Now, you use the law evangeli-
cally, when you say, Black as I am, I embrace the offer of such a
husband ; he can make me beautiful through his comeliness.
Poor as I am, I embrace the offer of his eye- salve. There is
riches enough in Christ for me ; and I see he invites me to
buy without money and without price ; and to take the water of
life freely.

4. If you would use the law evangelically, then look not on the
law as the fountain of justification, nor yet as the fountain of
strength ; but only as the standard of duty : and therefore you will
use it in a gospel manner, if you make a constant journey between
Christ and the law ; looking to him for righteousness and strength,
who is the fountain of both ; righteousness, for your acceptance ;
and strength, for your assistance, in every piece of obedience to
the law. Here is the short road to glory : the law forces the man
to Christ to be sheltered by him ; and Christ sends him back again
to the law to be ruled by it : and the man, in using this rule, looks
to Christ in the gospel, for righteousness and strength. In a word,
let the main stress be laid upon the gospel, especially when you are
brought to an extremity ; when there seems to be a contrariety be-
tween the law and the gospel. When the law says. Thy hope is
perished from the Lord ; and the gospel saith. There is hope in
Israel concerning thee ; and shews the ground of hope to be in
Christ, as the Lord our righteousness and strength : it is safest, in
this case, to hearken most to the voice of the gospel ; for there is a
possibility of salvation this way, but not the other. Though you
should have no more, but a may-be ye shall be hid ; venture upon
the may-be, upon the peradventure which the gospel affords ; for,
hope is a duty, but despair is a sin; the one honours God, the
other dishonours him.

JJirect. 2. Our next direction is, diligently to ply the means of
this gospel purity. We shall offer a few of many that might be
mentioned, and so close.

1. One mean is, to live by faith on the Son of God, by deriving
continual supplies of grace and strength from him, saying, with
David, " I will go in the strength of the Lord God : I will make

294 GOSPEL PURITY.

mention of tliy rigliteousness, even of thine only," Psalm Ixxi. 16.
Plead, by faith, the promise of sanctification ; that having these
promises, you may cleanse yourselves from all filthiness of the
flesh and spirit.

2. Another mean is, to set the Lord always before you, and set a
watch over yourself. This was David's resolution ; I said I will
take heed to my ways. Security will betray you into the hands
of enemies ; but, Blessed is the servant whom his Lord, when he
Cometh, shall find watching.

8. Another mean is, to take care of discharging the sacred duties
that he calls you to. The scripture gives great encouragement to
this ; They that wait on the Lord shall renew their strength. The
more that a man minds divine ordinances, in secret, private, and
public, in obedience to God's command, and dependence on God's
promise, the more strength shall he receive to conquer his spiritual
enemies, and discharge his spiritual work. God could preserve
your bodies without food ; but he will not, when he affords ordi-
nary means : so, God could preserve your souls, without ordinan-
ces ; Ijut he will not, when he gives opportunity to enjoy them.
Let me say to you, as Jacob to the patriarchs, " Behold, I have
heard that there is corn in Egypt ; get you down thither, and buy
for us from thence ; that we may live and not die :'' So, behold you
have heard, that there is spiritual food in the gospel ; our Joseph
has his granary full of corn, go you thither daily, by sacred duties,
that you may live and not die : for, "In him dwelleth all the ful-
ness of the Godhead bodily." And particularly,

4. Another mean is, give yourselves unto prayer : the praying
Christian is readily the holy Christian. Pray, with David, O that
my ways were directed to keep thy statutes : Thy Spirit is good,
lead me to the land of uprightness. By daily prayer in secret, and
in your families, you may get daily incomes for helping you to
this gospel purity.

5. Another mean is, O set about subduing your predominant
sins, through grace ; for sin doth greatly mar youi' sanctity. Cast
the Jonah overboard, throw the Jezebel over the window; and
stone the Achan to death ; and, for this end, call in the aid and as-
sistance of the Spirit of God ; for, if ye through the Spirit mortify
the deeds of the body, ye shall live.

6. In a word. Labour to live under a constant sense of your own
spiritual wants, and of the defects of grace and holiness ; and a
sense of Christ's fullness : the persuasion hereof will induce you to
come and receive out of his fullness, grace for grace. — If these

GOSPEL PURITY. 295

means of gospel purity are diligently used, it is more tlian probable
you shall be successful therein.

Now, go home ; and this evening cry to the Lord, that he would
help you to reduce the preaching into practice. Mind the good
man's saying, who, coming from sermon, was asked, "If all was
done." He fetched a deep sigh, and said, "All was said, but all
was not done." Our preaching is not practice ; your hearing is not
practice: these are only certain means, unto gospel practice.
What is your coming to the church, on the Lord's day ? It is like
servants coming to their master in the first morning of the week, and
saying, " Now, tell us what shall be our week's work ; what shall
we do this day, and the next day, till the next week come?" You
should come thus to Christ to get your orders ; for if you rest
merely in the hearing, you confound the means with the end, and
overturn the nature of things.

AVhat do you mean. Sirs ? Why stand you here all the day
idle ? Some of you have done nothing for God, nothing for your
souls, for the generation, since you came info the world. Perhaps
you have treasured up a cursed conquest for your children, or for
your wife ; and God may blast it when you are in the grave, and
may punish your children for your sin ; your children on earth,
and you in hell, at the same time, and for the same sin. What
have you done for God ? what have you done for the church of
God ? what have you done for advancing holiness in your place ?
and the interest of Christ in your station ? Many of you have
done nothing : some have done something ; but it is little : some of
you will neither do nor let do ; you hinder others in the way of
religion and holiness.

O see to it man, woman ! You are no friends to Christ ; nay,
you are enemies to him, if you have nothing of this gospel purity
that I have been speaking of. O pray, pray that the Lord may
bless to you what hath been said on this subject, for directing you
to, and promoting you in, true gospel holiness : and may the Lord
hear your requests, and fulfil your desires ; and to his great name
be all the praise.*

* A Sermon on this text is omitted in tliis selection; for one on " Self Conceit,"
see Vol. ii. page 447.

Carnal Consultation Unfolded;

OR, THE GREAT EVIL OF BEING ACTUATED BY

CARNAL PRINCIPLES, IN THE MATTERS OF

GOD, EVINCED.

" Immediately I conferred not witlijlesh and hlood^

Galatians i. 6.

When I considered the great spring of all the motions and
actions of the most of people, at this day ; and what seems to be the
grand counsellors, with whom they generally confer, I thought it
was evident, from universal practice, that flesh and blood are the
great principle that influence the deportment and behaviour of the
generation: And when I considered, that not only the wicked
world, but even the most eminent professors of religion, and the
truly godly seem to discover, by their walk at this day, and their
sinful conformity at this day with the world, and compliance with
the course of the times, their being led by motives from flesh and
blood: I say, when I considered these things, I thought the con-
trary practice and example of the great apostle would, at least, be
suitable for discovering the great evil of living under the conduct
and influence of such carnal principles ; " Immediately I conferred
not with flesh and blood."

The false teachers, who preached up the ceremonial law, were
doing all they could to lessen Paul's reputation, who preached the
pure gospel of Christ to the Gentiles ; and therefore, he is here
setting himself to prove the divinity of his mission and doctrine,
which he doth several ways in this chapter; particularly from
verses 11, 12, He evidences it by the manner wherein he received
the gospel ; that it was not by information from men, but by reve-
lation from God, and immediate inspiration of Christ himself.
Here he puts them in mindj,
C 296 )

CARNAL. CONSULTATION UNFOLDED. 297

1st, Of his education, verses 13, 14 ; that he had been not only a
rejecter of Christianity, but a persecutor of it : this he doth, that
they might be assured he was not led to this religion purely by
education, since he had been bred up in enmity and opposition to
it : and that it behooved to be something extraordinary that had
made such a change upon him, and conquered the prejudices
of his education : and brought him not only to profess, but to
preach that doctrine which he had before so vehemently opposed.

2dly, He puts them in mind of his conversion, verses 15, 16,
which is here described four ways.

In the author of it, viz. God, the ef&cient cause ; and the plea-
sure of God, the moving cause : It pleased God. And this God is
here described two "ways.

He is described by his separating grace ; " He separated me from
my mother's womb." The change that was wrought in Paul was
in pursuance of a divine purpose concerning him, whereby he was
appointed to be a believer and an apostle.

God is here described by his calling grace; He "called me by
his grace." Paul was called in an immediate way and manner :
there was something very peculiar, and extremely singular in his
conversion. — See Acts ix. 1 — 8.

Paul's conversion is described in the manner of it ; It pleased
God " to reveal his Son in me." Christ was not only revealed ex-
ternally to him, but also in him.

It is described in the end of it ; " That I might preach him among
the heathen." Paul was both a Christian and an Apostle by reve-
lation.

His conversion is described in the effect in his carriage ; " Im-
mediately I conferred not with flesh and blood."

From the words we might lay down and prosecute several doc-
trinal observations ; such as,

That the mercy of God is preventing mercy, towards all whom
it takes hold upon ; it prevents them ; before ever they are born,
they are separate.

That none are called upon the account of any good work, or
sanctity, or blamelessness in themselves ; no : they are called of
grace, and of the good pleasure of God.

That the doctrine of grace is the revelation of Christ : God,
in the gospel, reveals his Son to us : and, by his Spirit, reveals
him in us, when he calls effectually.

That when the gospel is revealed, it is God that doth it ; It
pleased God to reveal his Son in me.

298 CAENAL CONSULTATION UNFOLDED.

That to jDreacli the gospel, is to preacli Christ; it is not a
preaching of Moses, but Christ.

That in matters of religion, there ought to be no consulting or
conferring with flesh and blood. Here the apostle tells us his own
practice, that he did not consult therewith ; he did not consult man,
nor apply himself to any other for their advice and direction; neither,
as in the following verse, did he go, "up to Jerusalem, to them
which were apostles before him," as if he needed to be approved
by them, or receive any farther instructions or authority from
them : so that it could not be pretended, that he was indebted to
any other for his knowledge of the gospel, or his authority to
preach it ; but it appeared, that both his qualifications for, and his
call to the apostolic of&ce were extraordinary and divine.

But although these observations are couched in the words, and
natively deduced from them, yet I choose to confine myself to the
consideration of this text, as it may be taken more generally, and
as bearing this proposition, viz. :

DocT. That in the matters of God, there ought to be no consult-
ing with flesh and blood. Immediately I conferred not with

FLESH AND BLOOD.

In prosecuting this subject, through divine assistance, we shall
observe the following method and order.

I. We would explain what is to be understood by flesh and
blood ; and not conferring with it.

II. We would confirm the truth of the doctrine by scripture ex-
amples.

III. Give the reasons why we ought not to consult with flesh
and blood.

TV. Make application of the whole subject, is several uses,

I. We would explain the doctrine, by enquiring, 1. What are we
to understand by flesh and blood. 2. What it is not to confer with
flesh and blood.

1. We are to enquire what is understood by flesh and blood. In
general, Man, who is flesh and blood, is here principally intended ;
men, whether good or bad : the apostle consulted not with men,
but gave himself up to God. More particularly, by flesh and blood
we may understand carnal ease, carnal reason, carnal friends, and
carnal counsels of spiritual friends.

By flesh and blood is meant carnal ease and interest. Master,
spare thyself ; what need all this toil and trouble ? is the language
of easy nature. Paul, being ncW converted, and so in a happy state,
having his salvation secured, parnal ease might say. What need

CARNAL CONSULTATION" UNFOLDED. 299

you go and essay these trav ils, and encounter sucli hardships, in
propagating the gospel of Christ, and spreading the knowledge of
his name ? Nay, but Paul, having got Christ revealed in him, he
would not consult with carnal ease : he would now spend and be
spent for Christ.

By flesh and blood is understood carnal reason. Paul was now
divinely taught, as Peter was, of whom Christ says. Flesh and
blood hath not revealed these thinsfs unto thee : So Christ was re-
vealed in Paul, not by flesh and blood: that is, not by carnal
reason, or natural understanding : and therefore he would not con-
fer with flesh and blood. We ought not to consult with carnal
reason in the matters of religion.

By flesh and blood is meant carnal friends : and by these I
understand not only natural relations, as father, mother, brother,
and sister, who, when loved and followed more than Christ, it is a
consulting with flesh and blood; and graceless relations, with
whom our conference and consultation cannot but be a conferring
with flesh and blood; but also all ungodly neighbours and
acquaintances, whether blood relations or not : to consult with
them, or to put any confidence in them is to consult with flesh and
blood.

By flesh and blood is meant even the carnal counsels, and carnal
arguments of spiritual friends : for godly and pious friends may
offer ungodly and impious counsels ; such as Peter to his master,
when he would dissuade him from going up to Jerusalem to suffer :
and Job's wife to her husband, when she said to him. Curse God
and die ; or, if it may be rendered. Bless God and die, it was an
impious intention wherewith it was given. They that would not
consult with blood, must not rest in the counsel of godly flesh and
friends, or trust thereunto.

In a word, by flesh and blood we may understand all carnal con-
fidence whatsoever, whether from without or from within: in others,
or in ourselves: for, while we have any confidence in the flesh, in our
own or others natural wisdom, righteousness, or strength, we
so far consult with flesh and blood. But this leads me to con-
sider,

2. What is to be understood by not conferring with' flesh and
blood. We shall lay down what we take to be the import thereof
in the following particulars.

Not conferring with flesh and blood, imports a shunning their
company, in a manner. When we would not confer with a man,
then we shun his company ; we refuse to converse with him ; so.

300 CARSTAL CONSULTATION UNFOLDED.

when we confer not witli flesli and blood, we refuse, in a manner,
the company of such ill guests. The man that confers not with
flesh and blood, in the matters of God, he lets in to his company
the wonderful Counsellor for his guest, to converse withal; and
shuts all carnal counsellors to the door. The man that will not
confer with flesh and blood, he avoids the salutations thereof, and
shuns conversation therewith.

Not conferring with flesh and blood, imports a not giving ear
thereunto. When a person will not confer with any one, if he can-
not get his company altogether avoided, yet he will stop his ear,
that he may not hear what he says : so, if flesh and blood will be
in to our company, not to confer therewith is to give a deaf ear to
the suggestions of carnal reason, in the matters of God, and
religion, and conscience. Shut the door against all carnal coun-
sel.

Not conferring with flesh and blood, imports, not taking their
advice, nor regarding their solicitations, but rejecting their motions.
If flesh and blood will be in with a word, and that we cannot get
our ear stopt so fast but that we must hear what it says ; then, if
it will be heard, yet it must not be regarded. It is vastly danger-
ous to hear, and much more to join with carnal counsellors, as
Jacob of Simeon and Levi ; " 0 my soul, come not thou into their
secret ; unto their assembly, mine honour, be not thou united,"
Gen. xlix. 6.

Not conferring with flesh and blood, imports, a not following the
dictates thereof. It may be, that, through the prevalence of cor-
ruption, even in the godly, flesh and blood, and carnal counsel-
lors, are let into their company ; and, when once admitted,
they are heard ; and, when heard, they are too much regarded :
but here, at least, they are to stop; in regard they have gone too
far; for, there wants nothing, in that case, but a putting
the carnal counsel into execution : and therefore, they are to go
back all the steps, by which 'they "have gone forward, in this
course ; and to beware of walking in the counsel of flesh and
blood, or practising according to the advice thereof. If we walk
in the counsel of the ungodly, we are in danger of standing in the
way of sinners : if we stand in the way of sinners, we are next in
danger of sitting in the seat of the scornful, as you have it, Psal.
i. 1. If flesh and blood will be in with its word, yet it must not be
heard ; if heard, it must not be regarded ; if regarded, its advice
must not be followed, otherwise we confer with flesh and blood.

In a word, not to confer with flesh and blood, is not only to re-

CARNAL CONSULTATION UNFOLDED. 801

ject conference and consultation therewith, but to receive other
counsellors, and embrace better counsel than flesh and blood can
give ; and particularly, to consult with the oracles of the living
God, and follow the conduct of his word and Spirit.

II. We are next to confirm the truth of the doctrine, bj a few
scripture examples, that we are not to consult with flesh and blood,
in the matters of God and conscience. You may observe these
four excellent examples in this matter.

To begin with the example of Christ, the great pattern of oar
imitation, in all his imitable perfections. When Peter came in
with his carnal counsel, after Christ had been foretelling his death
and sufferings, Peter began, forsooth, to rebuke him, saying, "Be it
far from thee, Lord ; this shall not be unto thee," Matthew xvi. 22.
What ! wilt thou suffer such indignity ? There was the language
of flesh and blood. But, how doth Christ entertain it ? He turn-
eth himself to Peter, saying, " Get thee behind me, Satan; thou art
an offence unto me : for thou savourest not the things that be of
God, but those that be of men," — So, when flesh and blood comes
in with its solicitations, we ought to banish the same, with a " Get
thee behind me, Satan."

We have the example of Abraham, when he went out of his
own country, at the commandment of God, ''not knowing whither
he went," Heb. xi. 8, and so not consulting with flesh and blood:
yea, when God called him to offer up his son, his only son Isaac,
flesh and blood might have objected a thousand things : that he
was the child of the promise : nay, that his offering Isaac would
contradict the command of God ; " Thou shalt not kill :" And
contradict the promise of God ; That in Isaac should his seed be
called : that it would contradict the rule of natural affection. Yea,
but Abraham consulted not with flesh and blood ; but by faith
"offered up Isaac," as it is said, Heb. xi. 17. As little did he con-
sult with flesh and blood, when he took God's word, and trusted in
him, with relation to his having Isaac, when both his body and
Sarah's was dead.

We have the example of Moses, of whom it is said, Heb. xi.

24, 27, By faith Moses "refused to be called the son of Pha-

roah's daughter ; choosing rather to suffer aflSiction with the peo-
ple of God, than to enjoy the pleasures of sin for a season," etc. If
he liad conferred with flesh and blood, he had rather chosen to
dwell at ease in Pharoah's court, and enjoy all the pleasures and
treasures thereof: but he had learned not to confer with flesh and
blood.

302 CARNAL CONSULTATION UNFOLDED.

"We have the example of Darnel, chap. iii. 15, 16, 17, "when com-
manded to worship Nebuchadnezzer's gold image : if Daniel had
consulted with flesh and blood, he would easily have complied with
the courses of the times, and rather have worshipped the golden
image, than have been cast into the fiery furnace : for, flesh and
blood would have told him, that it was better to be wise than too
precise. Yea, but he and his companions could not be pursuaded
to a little outward obedience ; for, they consulted not with flesh
and blood, but consulted with God, saying, " 0 Nebuchadnezzer,
we are not careful to answer thee, in this matter. If it be so, our
God whom we serve is able to deliver us." Yea, so far from con-
sulting with flesh and blood was he and they, that they would not
defile themselves with a portion of the king's meat, Dan. i. 8 ; nor
with the wine which he drank. Flesh and blood would have told
him, that there was no harm in meat ; that it was a thing indifier-
ent : but they were under another influence and conduct, than that
of flesh and blood. Yea, so obstinate was Daniel from consulting
with flesh and blood, that notwithstanding the conspiracy of the
nobles against him, because of his devotion towards his God, and
their obtaining a decree of casting all into the lion's den, that
should, for thirty days, worship any other, or ask any petition of
another, except of Darius, Daniel went more openly and wor-
shipped his God than ever, in the view of his very enemies. — Flesh
and blood would have told him, that he might have dispensed with
a little ceremony of opening windows, and exposing him to danger
that way ; nay, but he consulted not with flesh and blood.

III. We now proceed to assign the reasons, why we must not
consult with flesh and blood. We shall only condescend on the
four following.

Because flesh and blood are utterly unable to give advice, in
the matters of God. Flesh and blood could not so much as tell
how a man might be born again ; or regenerated, unless he should
go into his mother's womb again ; as you see in the instance of
Nicodemus, a learned man, a ruler of the Jews, and a master in
Israel, John, iii. 1, — 4. Yea, when it was explained in part to
him, it was impossible for flesh and blood to understand it, as he
himself confessed ; ''How can these things be?" John iii. 9. Flesh
and blood are altogether unable to give advice in the matters of
God.

Because flesh and blood are unwilling to give advice in the mat-
ters of religion ; for, they are in a constant rebellion against God
and godliness ; " The flesh lusteth against the Spirit, and the Spirit

CAHNAL CONSULTATION UNFOLDED. 303

against the flesli : and these are contrary the one to the other :"
Gal. V. 17. Yea, flesh and blood are enmity against God: —
" Because the carnal mind is enmity against God : for it is not
subject to the law of God, neither indeed can be. So then they
that are in the flesh cannot please God," Eom. viii. 1. 8. Hence,

Because flesh and blood are unfit for giving advice in the mat-
ters of God, and conscience, and religion ; if they be unable and
unwilling surely they are unfit to be consulted with. It is a folly
to consult with them ; for, their counsel is like that of Ahithophel,
that will be turned to foolishness. Flesh and blood will be sure to
give us wrong advice, and bad counsel in the matters of God. Is
it fit, in the matters of God, to consult the enemies of God ? No ;
for, " "What fellowship hath righteousness with unrighteousness?
and what communion hath light with darkness ? And what con-
cord hath Christ with Belial?" "And what agreement hath the
temple of God with idols ?" 2 Cor. vi. 14, 15, 16. Again,

Because it is dangerous to consult with flesh and blood. It is
very dangerous, in several respects ; particularly in the four fol-
lowing ones.

It is dangerous, because flesh and blood will hinder us from
duty, if we confer with them. What hindered those that were
bidden to the gospel-feast? Why, one consulted with his farm,
another with his merchandise ; and so they made light of the invi-
tation, by consulting with flesh and blood, and advising with car-
nal reason, and carnal ease. Matt. xxii. 5. What hindered the
rulers that believed in Christ from confessing him? John xii. 42,
43 ; Even fear " lest they should be put out of the synagogue :
for, they loved the praise of men more than the praise of God."
They consulted with flesh and blood.

It is dangerous, because if we consult with flesh and blood, it will
not only hinder us from entering upon a profession of Christ, and so
lead us to the omission of duty, but it also will make us venture
upon those things, which God hath expressly discharged, and com-
manded we should not do : so Saul, when he went to destroy the
Amalekites, had an express command to spare nothing, 1 Sam.
XV. 3. But Saul consulted with flesh and blood; he spared Agag,
and some of the best of the cattle. Why might flesh and blood
say to Saul, 0 ! I may be in the like case; and he that shews no
mercy, shall have no mercy shewn him; so he spared him. And
he also consulted with flesh and blood concerning the cattle, and
sheep, and oxen: carnal reason told him, they would serve for
burnt offerings, verse 15. But Samuel told Saul afterwards, that

304 CAENAL CONSULTATION UNFOLL'ED.

" To obey is better than sacrifice, and to hearken, than the fat of
rams," verse 22. It was consulting with flesh and blood that
caused Eve to eat of the forbidden fruit: she saw it was fair to the
eye, and meat to be desired, Gen. iii. 6.

It is dangerous, because if we consult with flesh and blood, it
will hinder us from suffering, in the cause of God. The apostles
rejoiced in this, that " they were counted worthy to suffer shame
for his name," Acts v. 41 ; they counted it a great honour : it is a
gift of God when it is given, not only to believe, but to suffer for
his name. Had Paul consulted with flesh and blood, he would
never have been willing to die for Christ's sake, as Acts xxi. 11,
13 ; " What mean ye to weep, and to break mine heart ? for I am
ready, not to be bound only, but also to die at Jerusalem for the
name of the Lord Jesus." Flesh and blood, instead of suffering
for Christ, will tell a man to persecute the cause of Christ, and the
followers of Christ, against knowledge and conscience, if he
consult his own carnal ease, interest, credit, and honour in the
world. «

It is dangerous, because if we consult with flesh and blood, it
sends a man at last to consult with the devil, and to take advice of
hell, as you see in the case of Saul, 1 Sam. xxviii. 7 : "Seek me
a woman that hath a familiar Si3irit, that I may go to her, and en-
quire of her." Thus he consulted with the witch of Endor. Hav-
ing so long consulted with flesh and blood, he at last sought to
the devil himself to consult with. If we still consult with flesh and
l)lood, who are the devil's friends and favourites, we are in danger
of consulting next with the devil himself.

IV. We come now to the application of the subject, which we
shall essay in an use of information, caution, reprehension, dehor-
tation, and direction.

1. Let us then improve the doctrine, in an use of information.
Hence we may see.

What advice it is that the wicked of the world do follow, and
what is the counsel that doth destroy them, and mislead them :
why, they are wholly under the conduct and counsel of flesh and
blood ; they have a daily conference stated with carnal ease, car-
nal reason : and the conference is held in the heart ; and at this
council Satan presides ; he works in the children of disobedience.
And what can be expected as the result of such a black and helJish
consultation ? For, at this council, iniquity is established by a
law ; and no acts passed, but acts of rebellion and hostility against
heaven. Indeed, the wicked world listen to no solicitations, no

CARNAL CONSULTATION UNFOLDED. 305

arguments, but what are drawn from flesli and blood : and hence,
in a suitableness to the dictates of the carnal inclination, some are
hotly pursuing their pleasures, some their profits, some their
honour : the voluptuous man his pleasure ; * * * the covetous
man, his profit, his worldly gains ; the ambitious man, Ijis honour,
his credit and grandeur. — Whence is it that all manner of wicked-
ness, profanity, and carnality abound! Why, the world are all
busy conferring with flesh and blood : this is the principle that
sways them ; hence so wearied, in duty, secret, private, and public.

See wherein it is, that the immortal soul, and its everlasting
concerns, are so much slighted and neglected by the world, while
the body, and outward things, draw away all the concern after
them, why, it is because men consult with flesh and blood ; they
consult their carnal ease and outward conveniency ; but do not
consult their soul's everlasting welfare. Flesh and blood goes no
higher than itself, and takes no notice of the soul ; or, if it doth, it
provides no better for the soul than for the body, like the fool in
the gospel, who thought his soul might be happy with full barns ;

Soul, take thy rest, thou hast goods laid up for many years.

Alas ! short-lived happiness for an immortal soul : Thou fool, this
night shall thy soul be required of thee.

Hence see the root of superstition and will- worship, it flows from
conferring with flesh and blood ; which hating the spirituality of
worship, is most taken up with carnal ordinances and human inven-
tions, and uninstituted ceremonies : In vain do they worship me,
teaching for doctrines the commandments of men. It is too
remarkable, that the more carnal that the generation is growing,
the more is abjured ceremonies creeping in among us, and the less
testifying against the same ; though yet it be a burden which
neither we nor our fathers were able to bear, as the apostle says
Acts XV. 10 ; "Why tempt ye God, to put a yoke?" The apostle
there speaks of a yoke of ceremonies, once enjoined of God himself,
that now being abolished, it was a tempting of God ; much more is
the yoke of ceremonies that never were enjoined. But while we
consult with flesh and blood, we tamely submit to the yoke of
carnal ordinances, as they are called, Heb. ix. 10 ; and while the
spirituality of worship is neglected and detested, and the internal
glory of ordinances is out of sight.

See what is the spring of all corruption in the doctrine, worship,
discipline, and government of the house of God : it will be found
that consulting with flesh and blood, in the matters of religion, is
at the bottom thereof.

20

306 CARNAL CONSULTATION UNFOLDED.

Whence is it tliat tlie doctrines of tlie gospel have been so much
corrupted? It is just from carnal reason, and consulting with
that rather than with the word ; We err, not knowing the scrip-
tures, not conferring with the scriptures : or, if men confer with the
scriptures, and consult the word, it is not with the word and the
Spirit together ; but it is with the word and their own spirit, their
own carnal sentiments : — hence so many carnal interpretations of
the scripture, and carnal glosses upon the word, suiting the natural
apprehensions of men concerning the law, as it was still standing in
force, as a covenant against believers as well as unbelievers ; or, as
if personal obedience thereto were the way to eternal life, while yet
the scripture testifies of Christ, as the only way to life ; and our
obedience now, when evangelical, as being only the necessary fruit
and evidence of union to him. Pride of reason, sounds Socinian-
ism ; pride of the will, Arminianism ; pride of self-righteousness,

Neonomianism. How is the doctrine of justification and sancti-

fication confounded,* by men's conferring with flesh and blood ?
Carnal reason suggesting, that God will not justify us, but upon
some worthy consideration, or valuable performance of ours, which
intimates gross ignorance of the gospel, concerning free justification
by the blood of Christ. — It is- from this root, even the conferring
with flesh and blood, that many also do abuse the doctrine of the
gospel to licentiousness, as if it encouraged wickedness, which is
blasphemy against Christ, as if he was the minister of sin : nay,
those that reproachfully charge the doctrine of grace as a covert to
sin ; and the preachers of it, as if they were enemies to holiness,
do but grossly betray their ignorance of the gospel, and their con-
sulting with flesh and blood, in all their carnal arguments ; for, if
they consult with the gospel itself duly, in opposition to legal doc-
trine, they would find, that the more evangelical the doctrine is,
the more holy and pure it is and influential upon holiness ; for, the
more a man is dead to the law, the more he lives unto God : but
this will remain a mystery to many in the world forever, because
of their carnal thoughts and reasonings in favour of the law, as a
covenant; for flesh and blood cannot endure gospel-doctrine; nature
and carnal reason cannot make the law a rule of obedience, without
making it a rule of acceptance, f

* The diflference between Justification and Sanctification, is clearly stated by our
Author in the Sermon on Preventing Love.

f The Reader will find these topics handled to excellent purpose by our Author,
in the Somion entitled, Law-Death, and Gospel-Life.

CAENAL CONSULTATION UNFOLDED. 307

Wlience is it that the "worship which God hath appointed in his
house, is so much abused ; What is the rise of all that detestable
neutrality in the worship of God, and weariness and lukewarmness
in the duties thereof ? Why, it is just men's conferring with flesh
and blood. Spiritual worship, and a carnal heart, cannot comport,
suit, or agree together : " That which is born of the flesh is flesh."
And flesh and blood cannot endure spiritual work and worship :
hence men draw near to God with the mouth, while the heart is
removed far from him. Hence men are careless what way they
worship, or what way others worship God ; whether it be an idol-
atrous, superstitious, or instituted way, like Gallio, they care for
none of those things. Hence sabbaths and sermons, are a weari-
ness ; praying and praising, are a burden : flesh and blood cannot
endure these things, " Take a carnal man," says one, " tie him to a
post, and you may kill him with praying and preaching."

"Whence is it that partiality in the exercise of church discipline,
doth proceed? When men do not confer with flesh and blood,
then discipline is powerful and impartial : but when, by consulting
with flesh and blood, they connive at sin, over-look it in some, and

dare not reprove it in others. Flesh and blood says, Such a

person is a friend : we must favour him : such a person is a great
man, a rich man ; we must wink at a fault ; we must not meddle
with him, lest he make us and the church uneasy. By these car-
nal reasonings, the power of discipline is broken. Alas ! how far
are we, at this day, from the spirit of Ambrose, who excommuni-
cated the emperor Theodosius, for some rash orders of his; while
the emperor humbly submitted to the discipline of the church ;
and, upon his repentance was received ? But now, alas ! we must
not offend this and that great man, otherwise all will go wi'ong.
Oh ! where is powerful and impartial discipline ! It is sunk in the
mire of sinful conference with flesh and blood.

Whence again proceeds that disorder and confusion that takes
place in the government of the church ? While men consult not
with flesh and blood, the government is beautiful and orderly :
but by carnal reasoning, and carnal policy, and carnal wisdom, it is
turned out of course: tyranny in church government over the
souls and consciences of people ; such as, in thrusting pastors upon
a Christian flock, without their free consent and election, is rooted
in conferring with flesh and blood : Why, says carnal wisdom and
policy, such a patron must be gratified ; such a great man must be
pleased ; the church cannot stand without the support of such
pillars. What is all this, but a conferring with flesh and blood. —

808 CARNAL CONSULTATION UNFOLDED.

In a word, all the degeneracy of our day, is owing to this
origin.

Hence see wliat is the root of all the divisions of our day, it
flows from this consultation with flesh and blood. See James iv.
1. 1 Cor. iii. 3. " Whereas there is among you envying, and strife,
and divisions, are ye not carnal?" Division among ministers and
people flows from this carnal bias ; proud flesh and blood cannot
be controlled, scorns to be corrected : " Who shall be greatest ?"
is still the question of flesh and blood. Who shall be highest ?
Proud flesh and blood will put a fair face upon the foulest act,
rather than take with a fault, or confess a wrong, or forgive an
injury.

Hence see what it is, that the people of God hath to wrestle
against, while here, even all the counsels of flesh and blood. Paul
rejects the consultation : there he plainly supposes that flesh and
blood was ready to suggest, and solicit, and give their advice ; but
Paul rejects the same ; " Immediately I conferred not with flesh
and blood." This is a council where Satan presides, and is always
at the head of the table. And hence, while they have flesh and
blood to wrestle against, they have principalities and powers also,
Eph, vi. 12. Much need have they of the whole armour of
God, that they may be able to stand against the wiles of the
devil.

2dly, This doctrine may be improven for caution to prevent
mistakes. There are several things that this duty, of not consult-
ing with flesh and blood, doth not prohibit : such as.

It does not exclude the duty of necessary conversation, traffic,
and merchandise with the carnal men of this world, providing we
do not mingle with their vice, and contract no intimate friendship
with them ; for, The friendship of this world is enmity against
God : but otherwise, conversation, company, trade, and traffic with such
may be necessary and allowable. This caution the apostle gives
us ; 1 Cor. v. 9, 10. "I wrote unto you in an epistle, not to com-
pany with fornicators : Yet not altogether with the fornicators of
this world, or with the covetous, or extortioners, or with idolaters ;
for then must ye needs go out of the world."

It doth not exclude, impeach, or debar the duty of charity toward
the poor, and honouring the Lord with our worldly substance,
providing it be not done out of ostentation, to be seen of men, and
to gratify flesh and blood. And as it doth not exclude charitable
deeds, toward the souls and bodies of all men, doing them all the
good services we can ; so neither doth it exclude charitable

CARNAL CONSULTATION UNFOLDED. 309

thouglits of tliem : Cliarity thinketli no evil, but puts the best
construction upon all tlie actions of others, that the nature of
the thing will bear, 1 Cor. xiii. 5.

It doth not exclude or debar the duty of spiritual prudence. "We
are to be wise as serpents, and not to run upon seen hazard, with-
out a call ; nor to neglect the duty of consulting our necessary
safety and security in times of danger and persecution ; providing
we do not fly when God bids us stand ; or when the cause of Christ,
or glory of God, obliges us to bear witness for him, and for his
truth : but abstract from these, or the like cases. Christian pru-
dence is requisite in shunning whatever hazard we may, through
imprudence, cast ourselves into : hence saith Solomon, The prudent
man foreseeth the evil, and hideth himself.

It doth not exclude or impeach the duty of courtesy and civility
towards all men ; no : religion doth not allow men to be ill-bred
or any way uncivil, more than it allows them to be ill-natured to-
ward any : so, to be courteous, as the apostle exhorts, 1 Pet, iii. 8,
is not to be reckoned a conferring with flesh and blood. There is
a way of becoming all things to all men, by the duty of courtesy,
civility, and hospitality, which may be gaining to all.

It doth not exclude the duty of frugality and industry about our
worldly concerns. One is not reckoned a consulter with flesh and
blood, because he provides for his family ; for, he that doth not
so, saith the apostle, hath denied the faith, and is worse than an
infidel. One may be a Mary for piety, and a Martha for industry
too ; providing it be managed with moderation, so as not to exclude
the better part.

It doth not exclude the duty of mercy, pity and compassion to-
wards the body, whether our own, or that of others. It were an
abuse of this doctrine, if any, out of a pretence of not consulting
with flesh and blood, should show no mercy to the outward man,
no regard to their own health : but should punish the body with
immoderate fasting, or penance, or unmercifully macerate their
flesh, as many in the popish church, through their superstitious
devotion, do. But, in some cases, mercy is better than sacrifice.

It doth not exclude or debar the duty of forbearance and ten-
derness towards those, that are overtaken in a fault. It were an
abuse of this doctrine, of not consulting with flesh and blood, to
be thereupon untender of weaklings, who are ready to stumble and
fall : for, though this doctrine obligeth us not to bear with sin,
wherever it is, yet it doth not allow us to insult over the infirmi-
ties of any ; but we are to take the apostle's rule. Gal. vi. 1, 3 j

310 CARNAL CONSULTATION UNFOLDED.

" Brethren, if a man be overtaken in a fault, ye wliicli are spiritual,
restore such an one in the spirit of meekness ; considering thyself,
lest thou also be tempted. Bear ye one another's burdens, and so
fulfil the law of Christ."

It doth not exclude the duty of respect to every one, in their"
several stations and relations ; particularly, due regard to parents,
magistrates, and ministers ; and subjection to judicatories of God's
appointment, providing it be in the Lord, and in all things lawful,
is not inconsistent with this duty, of not conferring with flesh and
blood : nay, it is highly consistent therewith ; yea, and necessary
thereunto : for a man may consult with flesh and blood, by refus-
ing to give due subjection; as many obstinate offenders do, that
despise all discipline. Though, indeed, unlawful subjection or
obedience, not in the Lord, is but a consulting with flesh and
blood ; while we follow the dictates of courts or councils, in a way
disagreeable to the word of God.

It doth not exclude the duty of advising with neighbours and
Christians, whether about civil or religious matters, wherein any
difficulty doth present itself. The doctrine, indeed, excludes the
taking of ill counsel ; but doth not exclude the taking of good
counsel from man, in an agreeableness to the word of God : nay,
many times in the multitude of counsellors there is safety, as Solo-
mon saith ; who also teacheth us to take advice in matters of weight,
saying. With good advice make war.

If we view this doctrine, of not consulting with flesh and blood,
as it stands in opposition to self-righteousness ; or seeking to es-
tablish our own credit before men, or our own righteousness before
God ; yet it doth not exclude the duty of desiring and seeking, in
a regular way, to have and maintain a good name : studying to
have a righteousness of profession before men ; and a righteousness
of sanctification, both of heart and life, before God. Though we
are to deny the righteousness of works, and to seek justification
and acceptance elsewhere, otherwise we are of those that put confi-
dence in the flesh, and are not the true circumcision : yet we are
not to forsake the works of righteousness, but to maintain good
works : This is a faithful saying, and these things I will that thou
afl&rm constantly, that they which have believed in God, might be
careful to maintain good works : these things are good and profit-
able unto men. They are to be maintained before men, in all the
duties of righteousness, respecting them ; and sobriety, respecting
ourselves, and our deportment before them : they are to be main-
tained before God, in all the parts of holiness ; and that both inter-

CARNAL CONSULTATION UNFOLDED, 811

nal, in tlie exercise of lioly graces ; and external, in the per-
formance of lioly duties. Though we must deny this righteous-
ness, in point of dependence; yet not in point of performance:
though we need another righteousness to trust to, yet we need this
to be possessed of; otherwise we would expose the faith of Christ to
be evil spoken of. By our light shining before men, we must en-
deavour to make others confess, that we are illuminate with the

beams of the Sun of righteousness. A righteousness without us

we need, to give us a title to heaven ; and a righteousness within
us, for sanctification of heart and way, we need, to give us a meet-
ness for heaven. A right of merit we have in justification, by
Christ's righteousness ; a right of meetness we have in sanctifica-
tion, by Christ's Spirit : which latter right may be the meaning of
that word, Eev. xxii. 14 ; "'Blessed are they that do his command-
ments, that they may have right to the tree of life, and may enter
in through the gates into the city :" Or, it may be understood
thus, that they may have evidence of their right, according to that
word, John xv. 14 ; "Ye are my friends, if ye do whatsoever I
command you."

The third use of reprehension. This doctrine reproves many
sorts of people, that may be said to confer with flesh and blood :
and here, bye the bye, you may examine whether or not you be
chargeable with this sin, of conferring with flesh and blood : and
if we search narrowly, I know few or none will be in case to
exculpate themselves, or plead, Not guilty. There are those seven
or eight sorts of people, that consult with flesh and blood.

The first sort of persons, that confer with flesh and blood, are
those, who, not choosing the word of God for their rule, nor his
Spirit for their guide, consult with tradition ; yielding themselves
to be ruled and conducted with human tradition, and ancient cus-
toms of their forefathers : This Paul acknowledges was his sin,
before Christ was here revealed in him, ver. 14 ; " Being more
exceedingly zealous of the traditions of my fathers," — This is the
sin of the Papists, who reject the scriptures, as sufiicient to uphold
their religion; no wonder, for it cannot stand upon that foundation;
and therefore they build upon corrupt traditions, and study to up-
hold the same with fire and fagot, — Yea, this is the sin of ignor-
ant Protestants, that shape their religion only in a conformity to
their ancestors ; they will be of their forefather's religion, and main-
tain the principles of their education, like those, Jer, xliv. 17.
What is all this but a consulting with flesh and blood?

The second sort of persons, that confer with flesh and blood, are

812 CAKNAL CONSULTATION UNFOLDED.

those that consiilt with man in the matters of God ; and that either
in point of trust or fear. — Some consult with man in point of trust,
while they put their trust in man, contrary to the command of God,
Psal. cxlvi. 3 ; " Put not your trust in princes, nor in the son of
man, in whom there is no help." It is dangerous to repose our
trust in man : " Cursed be the man that trusteth in man, and mak-
eth flesh his arm, and whose heart departeth from the Lord," Jer.
xvii, 5. If we trust in armies or allies, parliaments or potentates,
friends or favourites, we trust in lying words : " It is better to
trust in the Lord, than to put confidence in princes," PsaL cxviii. 9.
" Trust ye not in a friend, put ye no confidence in a guide," Micah
vii. 5. And Jer. ix. 4; "Take ye heed every one of his neighbour,
and trust ye not in any brother : for every brother will utterly
supplant, and every neighbour will walk with slanders." — That
time is come to j)ass : there is the ordinary character of the men
that are the object of our false confidence, when we trust in men
like ourselves: yea, "The best of them is as a brier," saith the
prophet Micah ; and " the most upright is sharper than a thorn
hedge," which will pierce all that lean to it. If we depend upon
human powers, for the preservation of our church or state ; or de-
pend upon human policy, for the reformation of religion, we will
find ourselves sadly disappointed: "It is better to trust in the
Lord, than to put confidence in princes." If we depend upon human
laws, even for the security of our fortune; or upon our compliance
with whatever human authority enjoins, for our freedom from outward
troubles and trials, we trust but in man, and so confer with flesh and
blood. — Again, some consult with man in point of fear : If either we
trust in them, or be afraid of man that shall die, we consult with
flesh and blood. It is an awful word to this purpose, Isa. li. 12,
13 ; " Who art thou, that thou shouldest be afraid of a man that
shall die ; and of the son of man which shall be made as grass ?
And forgettest the Loed thy maker, that hath stretched forth the
heavens, and laid the foundations of the earth ?" Thus many dare
not do their duty for fear of man : they dare not worship God in
their families ; they dare not abstain from swearing, drinking, tip-
pling, or betake themselves to serious religion, for fear of being
scoffed, and scorned, and persecuted ; like the Jews, John xii. 42 :
that durst not profess Christ, for fear of being cast out of the syn-
agogue. Thus some even of the godly, perhaps, dare not make
public appearances for the cause and truths of the Lord Jesus, for
fear of being exposed to the censures of the church, in a time
when they are called to appear : but see what the Lord saith, in

CARNAL CONSULTATION UNFOLDED. 313

such a case, to those that fear the reproaches, and revilings of men:
"Hearken unto me, ye that know righteousness, the people in
whose heart is my law ; fear ye not the reproach of men, neither
be ye afraid of their revilings. For the moth shall eat them up
like a garment, and the worm shall eat them like wool." It is but

the grass of the field that opposeth us ; '' All flesh is grass."

Let us not consult with flesh and blood.

The third sort of persons, that confer with flesh and blood, are
these who consult with passion and resentment, so as to seek re-
venge upon every injuiy, real or conceived. Why, ask a man
why he is so hot in the pursuit of revenge, against those that have
wronged him : he will answer. How can flesh and blood bear this ?
If I put up with this wrong, they will wrong me again ; therefore,
nothing will serve me but their blood, or some suitable retaliation,
for the injury done me ; while yet we are commanded to pray for
them that persecute us, and to love them that hate us. If we con-
sult with flesh and blood, we will devour one another. Gal. v. 15.
How often hath it happened, that those who have sought revenge
have been the destruction of themselves and others, while both
parties have been killed in the field ; and while others, meditating
revenge, they and their whole families have been undone by law-
pleas : yea, many times consulting with flesh and blood, in matters
of revenge, causeth men to be their own destruction. Saul killed
himself, after he had long hunted David. And Judas, who was so
cruel to his Master, sold himself to a halter, hanged himself, and
his bowels gushed out. Proud flesh and blood is the cause of re-
venge ; " Only by pride cometh contention," Proverbs xiii. 10,
whereas humility would keep peace. Pliny writes of two ill-
natured goats, that met both together, upon a narrow bridge, over
a great stream : the bridge was so narrow, that the one could not
pass by the other ; and if they had striven, and fought it out, it
had been present danger of drowning to them both : but at last one
of them lying down, and becoming a bridge to the other, both
were saved. Indeed, the example of that brute beast may tell us,
it is better, to let persons trample upon us sometimes, than by
squabbling and discord, to endanger the drowning and destroying
of both ourselves and others. A man, meditating revenge, cannot
go to God and say, as Christ hath taught him, Forgive us our sins,
as we forgive them that trespass against us. If you say this peti-
tion with a heart full of revenge, you do nothing but imprecate a
curse upon yourselves ; and that God would deal with you, as you
deal with your brother : if you pray not, then God's vengeance is

814 CAENAL CONSULTATION UNFOLDED.

ready to be poured out, Jer. x. 25 ; if you do pray, then your
prayer is a cart-rope, to pull down vengeance upon you. Why,
say you, but should my neighbour abuse me at this rate ? No, in-
deed : but because he hath broken one command, in wronging you,
will you break another, in malicious revenge against him ? — "Why
put this last question ? That is doctrine for them that have no
blood in their nails : I tell you minister, flesh and blood cannot en-
dure the wrong I sustain. I tell you man, flesh and blood cannot
enter into the kingdom of God : wherefore, if you come there, flesh
and blood must be mortified, and not consulted with. Why, I
would be just reckoned a fool, a sot, an idiot, if I should put up
with such an affront ; it would be a discredit. Why, the wisdom
of God, by the mouth of Solomon, saith, It is the glory of a man
to pass by an injury. And what saith your carnal wisdom, poor
fool that you are, in opposition to God's wisdom ? Let the world
judge as they please, it is a greater credit for a man to overcome
himself, and his revengeful affections, than to overcome his ene-
mies, either at the bar or in the fiold. Well, say you, I shall for-
give, but I cannot forget. Indeed, it is a wonder what one re-
marks in Cyprian, that though he had an excellent memory for all
things else, yet he could never remember an injury ; so ill was his
memory on that score, which was his excellency. But we may
observe as great a wonder, on the contrary, that men have such ill
memories, that they forget all things else almost ; yet they have
such good memories that they will remember injuries never so
long : yea, they will never forget them, but mind to resent and re-
venge them, after many years. Ask many a person concerning a
sermon : Alas ! I have the worst memory in the world, I am so
forgetful ; I would give any thing for a good memory : and yet,
perhaps, they will mind an injury twenty years. Oh ! if God so
forgive our sins, as yet not to forget them, what would become of
us !

The fourth sort, who confer with flesh and blood, are those that
consult with numbers and multitudes, in the matters of God : they
will be the religion that the most are of; they will follow such a
principle and opinion, because the greatest multitude and number
of great men, or good men do so : thus, like Roman votaries, they
bind their faith to the belt of the church ; to believe as the church
believes. It is not, Thus saith the Lord, that binds them ; that were
to build upon a divine testimony : but, 1 hus saith the church, or
thus saith an assembly of divines, or thus sf*ith such and such a great
number of men : the greatest multitude of the learned and eminent

CARNAL CONSULTATION UNFOLDED. 815

say so and so ; tlierefore we follow tliese. Tims tliey take the
gospel upon trust, and have the faith of Christ with respect
of persons. Can such a great number be all wrong, and such
a small number only be right ? No ; wisdom must dwell
with the greatest multitude, saith flesh and blood, without ever
proving all things, and holding fast that which is good : or, like
the noble Bere'ans, searching the scriptures, to see whether these
things be so. Perhaps this is as prevailing an evil, as any in the pres-
ent time, with respect to matters controverted in the Lord's house.
It is a carnal argument for one to say. Lord help us, if all others
be in the wrong but you ; yet, why must we be singular ? Yea,
but when vice becomes general, singularity becomes a virtue : when
error in judgment, or principle, becomes universal, singularity be-
comes a necessary duty. What though we be called nice, and
proud, and singular, affecting a name above others ? We must
follow Christ, bearing his reproach. Though a man should happen
to be on the right side of the question, by following the principles
of those whom he takes to be the greatest multitude of learned and
eminent men ; yet his faith is but an human faith, while it is built
but upon an human testimony : and a man's embracing only what
he thinks the Eabbies of the day maintain, is too like that of the
Pharisees, John vii. 48, 49 ; " Have any of the rulers or of the
Pharisees believed on him ? But this people who knoweth not the
law are cursed." Even so will flesh and blood argue : The great-
est body and number of the great and learned world, if not the
whole tribe of those that are reckoned wise and learned, believe so
and so : and it is to be supposed that it is but a pack of ignorant
fools, that differ from them ; and therefore we will believe as the
greatest multitude of our church guides direct us ; they know
things of that nature better than we; and therefore we must trust that
they are in the right : thus many times the blind lead the blind,
and both fall into the ditch : for it may happen, that even those
may be blind, whom neither themselves, nor others think to be so :
so it was with the opinionative Pharisees, who said, " Are we blind
also ?" John ix. 40.

The fifth sort that confer with flesh and blood, are those who
consult with human wisdom, in the matters of God, and whose fear
towards God is taught by the wisdom of men : on which account
the Lord threatens, Isa. xxix. 14 ; " The wisdom of their wise men
shall perish, and the understanding of their prudent men shall be
hid." Many are taken not with the truth, as it is in Jesus, but
with the wisdom of fine words, or the wisdom of human literature,

316 CARNAL CONSULTATION UNFOLDED.

and carnal reasonings ; botli wliich tlie apostle cautions against, in
tlie matters of religion ; " And this T saj, lest any man slioald
beguile you witli enticing words," Col. ii. 4. And the apostle's
practice was the very reverse of this, 1 Cor. ii. 1,2;'' And I, breth-
ren, when I come to you, .came not with excellency of speech or of
wisdom, declaring unto you the testimony of Grod. For I determined
not to know any thing among you, save Jesus Christ, and him crucified."
Enticing words is the bait wherewith the credulous and simple sort
of people are taken, as the apostle observes, Eora. xvi. 17, 18. The
simple are they who are caught with the bait of the enticing words of
men, who, like merchants, set off slight and corrupt wares with the
finest words. Another caution is. Col. ii. 8; "Beware lest any
man spoil you through philosophy and vain deceit, after the tradi-
tion of men, after the rudiments of the world, and not after Christ."
The former is a bait for the simple, but here is a bait for the learned
world, when human philosophy and natural reasonings, are set in

opposition to the truth as it is in Jesus Christ. People confer

with flesh and blood when they are offended at the simplicity of
Christ's doctrine, which is a stranger to the ornament of human wis-
dom, clothed only with the simple attire of a vulgar style, free from
the flourish of lofty eloquence : thus Augustine, before his conver-
sion, owns his ' contempt of the word, when he began to read it,
because he looked upon the style of the scriptures as very mean,
compared with the eloquence of Cicero, to which he had accus-
tomed himself: hence it is said, "The Jews require a sign, and the
Greeks seek after wisdom ;" i. e. The Jews who were accustomed to
live under extraordinary dispensations, they would have nothing
but miracles and prodigies from heaven ; but the Greeks, the
Gentiles, they sought for the depth of philosophy in the gospel ;
and when they missed that, they laughed it to scorn ; as you may
see in Paul's rencounter with the Epicurean philosophers and Stoics,
Acts xvii. 18. Great reason then had the apostle to say as he
doth, 1 Cor. ii. 4, 6, 7 ; " And my speech and my preaching was
not with enticing words of man's wisdom, but in demonstration of
the Spirit, and of power :" " Howbeit we speak wisdom among
them that are perfect : yet not the wisdom of this world, nor of the
princes of this world, that come to nought : But we sjjeak the wis-
dom of God in a mystery, even the hidden wisdom which God
ordained before the world unto our glory." Therefore, though the
preaching of the gospel be, " to them that perish foolishness ;" yet
to them that "are saved it is the power of God ;" For God hath
"made foolish the wisdom of this world;" and "by the foolishness

CARNAL COXSULTATION UNFOLDED. 317

of preaclimg to save tliem that believe." " We preacli Christ cru-
cified, unto the Jews a stumbling-block, and unto the Greeks fool-
ishness ; but unto them which are called, both Jews and Grreeks,
Christ the power of God, and the wisdom of God. Because the
foolishness of God is wiser than men, and the weakness of God is
stronger than men;" so you see the apostle speaking at large,
1 Cor. i. 17, — 29. These that are only taken then, with a fine style
of language, and turns of wit, and the flowers of rhetoric, without
searching into the mysteries of the gospel, and seeking to have the
gospel coming, not in word only, but in power, and in the Holy
Ghost, 1 Thess. i. 5. are carnal and conferring with flesh and

blood. But carnal wisdom, and carnal reason runs sometimes

in another channel, while it not only, upon the one hand, represents
the doctrine of the gospel as too mean, and therefore despises it ;
but, on the other hand, represents the mysteries of the gospel, as
too high, and therefore discredits it. Thus the devil plays his
game at both hands: sometimes suggesting that the doctrine of the
gospel is too coarse and plain ; at other times that it is too sublime and
mysterious ; such as, the mystery of the Trinity, the mystery of the
incarnation of Christ, the mystery of the spiritual union between
Christ and the believer, the mystery of free justification, without

works, by the righteousness of another. Hence a generation of

athiests, not only call in question, but impudently deny the
mysteries of religion, as incomprehensible and impossible, because
consistent with ' their carnal reason, however agreeable to right
reason. — But flesh and blood are ready to say of gospel-myster-
ies, as Nicodemus of the wonders of regeneration, How can these

things be ? We migh shew how many errors of the day,

whether Arian, Socini'an, Arminian, or Pelagian, derive their origin
from hence ; but I proceed.

The sixth sort of persons, who confer with flesh and blood, are
those that consult with the world in the matters of religion. — Of
this sort are these that follow the ill example, and study the carnal
politics of the world, and join in therewith, especially when it
tendeth to advance or secure their worldly interests. Thus many,
in point of worldly example, rule their actions according to
the will and example of their superiors ; so Israel followed Jero-
boam. And some, to please a great man, will make bold with light
and conscience, directing them another way : or, if they suppose
him to be a good man, that takes such and such a course, then the
example of such will blind the eye of their conscience, and foster
the argument of flesh and blood; for, why, saith flesh and blood, may

318 CARNAL CONSULTATION" UNFOLDED.

not I do as such a great man, or such, a good man doth, that is
wiser than I can pretend to be ? Yea, but we are to be followers
of none, but as they are followers of Christ ; otherwise we consult
only with flesh and blood. — Of this sort also are those, that give
up themselves to the conduct of worldly policy, and study the car-
nal politics of the world, even in the matters of God, and con-
science ; and hence, will yield a blind obedience to the command-
ments of men, as Israel did to the statutes of Omri, Micah vi. 16.
And Ephriam, who willingly walked after the commandment, Hos.
V. 11. And perhaps all this, not for conscience sake, but for
interest sakS ; why, saith flesh and blood, it is better to be wise
than fool hardy, and expose ourselves to the fury of the govern-
ment, civil or ecclesiastic : should we not take that course that
will most contribute to obtain some worldly advantage, to secure
our worldly Interest, or to prevent worldly losses, crosses, and
inconveniences ; and why should we not obey the higher powers ?
Well, if it be duty you are enjoined ; why not obey ? "We ought
to obey them in the Lord, and for conscience sake : but though a
man may be doing what is duty in this case ; yet, if he be swayed
thereto not from conscience, but from such carnal worldly motives,
in matters that concern God and religion, then he but consults with
flesh and blood; and his fear toward God is taught by the precepts
of men. But, on the other hand, if you truly doubt of its being
duty, before God, that you are called to, then, whatsoever is not
faith is sin ; and if thus it be sin, then, whether ye ought to obey
God or man, judge ye ? We consult with flesh and blood, if we yield
obedience either to civil or ecclesiastical authority, any other way
but in the Lord : or, if conscience be merely swayed with interest,
— In a word, all sinful shifts to shun the cross, and carnal compli-
ances to secure the world, is a consulting with flesh and blood :
yea, when human authority is more regarded, for the sake of the
world, than the authority of God and Christ.

The seventh sort of persons, that conferreth with flesh and blood
are those that consult outward peace and tranquillity, in the matters
of God, even though they have little regard to gospel-truth and
piety : they love to be easy, and to live in peace, though it should
be at the rate and expense of making shipwreck of faith and a
good conscience. "But the wisdom that is from above is first pure,
then peaceable," James iii. 17. — First purity and truth, and then
tranquillity and peace, is the due order of heavenly wisdom : and
hence we are commanded to love the truth and peace ; first the
truth, and then the peace. Peace without truth is but a conspiracy

CARNAL CONSULTATION UNFOLDED. 319

against tlie God of trutli : therefore, in studying to follow peace
with all men, we are to observe this rule, otherwise it cannot be an
holy peace, according to what follows, And holiness, without
which no man shall see the Lord. The peace of a church can
never be maintained with a blessing on it. if truth be not
the foundation of that peace ; for, it is a cursed peace that

stands not upon that foundation. But of this sort of people,

that confer with flesh and blood, are those also that study
their own outward peace and ease, at any rate ; and hence will
rather sin than suffer : therefore, when persecution comes, they
fall away ; flesh and blood cannot endure the cross of Christ.
They are content to follow Christ in a fair day; but when
foul weather, and a heavy cross comes, bye and bye, they are
offended. Matt. xiii. 21. Our Lord hath fairly warned all his dis-
ciples what a tempest of trouble and trial, reproach and persecution
will blow in their face, saying. If any man will be my disciple, let
him take up his cross, and follow me ; and therefore they are not
to promise themselves peace in the world, and a constant flourishing
state of outward prosperity ; for he hath said, In the world ye
shall have tribulation ; and yet when tribulation comes, hereupon

Christ is to many, a stone of stumbling and a rock of offence.

Thus they consult with flesh and blood, who project nothing but
peace and ease in the way of duty and religion.

The eighth sort of persons, who confer with flesh and blood, are
those that consult with* sense and self in the matters of God,
and of faith, and religion: that is, those who in religion put
sense, as it were, in the room of faith, and self in the room of
God.

Some put sense in the room of faith ; and hence their faith is
governed by sense and feeling : they do not believe the threatening,
because they have the sense and feeling of smiling providences :
they do not believe the promise, because they have the sense and
feeling of adverse and frowning providences : outward providences
is made the rule of their faith, not the word of God. Hence, saith
flesh and blood, that measures the threatening by sense, '' Where is
the promise of his coming? for since the fathers fell asleep, all
things continue as they were from the beginning of the creation :"
not knowing, " That one day is with the Lord as a thousand years,
and a thousand years as one day :" and that " the heavens and the
earth, which are now, by the same word are kept in store, reserved
unto fire against the day of judgment and perdition of ungodly
men," 1 Pet. iii. 4, — 8. But because sentence against these is not

320 CAENAL CONSULTATION UNFOLDED.

speedily executed; "therefore the heart of the sons of men is fully
set in them to do evil," Eccl. viii. 11 : Despising the riches of the
goodness and forbearance of God, and his long-suffering ; " not
knowing that the goodness of God leadeththee to repentance," Eom.
ii. 4. And, on the other hand, hence, saith flesh and blood, that
measures the promise by sense. Except I see signs and wonders I
will not believe : and like Thomas, Except I see in his hand the
print of the nails, and thrust my hand into his side, I will not be-
lieve. Of this sort are those that distrust all present means of
faith, and imagining that extraordinary discoveries, sticking upon
outward sense, would make such impressions as would do the busi-
ness, saying, as Luke xvi. 30 ; "If one went unto them fi'om the
dead, they will repent ;" if they had oracles and miracles : if God
did speak to them from heaven, they would believe. But Moses
and the prophets are a sufficient ground of faith ; If we do not
believe them, neither would we believe, though one should rise
from the dead. If we cannot believe the threatening till we feel
the execution of it, it is like saying. We will not believe, till we
be in hell ; or, till it be in part executed on earth upon us ; why,
then our belief of it would not be founded on God's word, but our
own sense and feeling ; and so it would not be faith properly, but
sense. If we will not believe the promise till we feel the accom-
plishment of it, this is like putting the plow before the oxen : a
backward way of going to work : yea, it is impossible to believe
this way ; for sense is not faith : believing and feeling are different
things. "We may believe without feeling ; but we cannot feel,
without first believing.

Some, again, put self in the room of God, and the righteousness
of God ; and so evidently consult with flesh and blood, while we
consult with our self, and here take a view both of natm"al or car-
nal self, and of spiritual and religious self.

When we gratify natural or carnal self, we do but consult with
flesh and blood: when we cannot endure the mortification and self-
denial, which Christ calls his disciples to, and by which they evi-
dence themselves to be his disciples. We are called to mortify our
members that are upon the earth; to renounce the devil, the world,
and the flesh ; to be denied to all the sinful pleasures of time, and
carnal company in the world : this grates hard upon flesh and blood,
which is ready to cry out with the Jews, This is a hard saying,
who can bear it? Flesh and blood think it strange that God
should plant desires in them, which he will not allow them to satis-
fy : but as these carnal desires of men, are of themselves, so it ia

CARNAL CONSULTATION UNFOLDED. 321

the natural craving of flesh and blood, that makes people desire to
live as they list, and not as they ought : hence arises a secret
dislike at the purity of the gospel. But beside this gross consulta-
tion with flesh and blood, in gratifying natural or carnal self.

When we gratify spiritual and religious self, we do but consiilt
with flesh and blood. And there are two special ways wherein
men gratify their religious self, namely, when they seek to estab-
lish their own credit before men, and when they seek to establish
their own righteousness before God, in all their religious per-
formances.

When they seek to establish their own credit before men, and
to have a name, reputation, and applause, without having a single
eye to the glory of God : these carnal ends and designs, in men's
spiritual-like performances and religious duties, are a consulting
with flesh and blood, while they love ''the praise of men more
than the praise of God," John xii. 43. This is a piece of self and
carnal consultation, which, as it reigns over hypocrites, who yield
themselves to the power and government of it ; so it may prevail
over true believers, who, many times, may find themselves under
the tyranny and bondage of it. This is a thief that will steal into
the minister's study and pulpit, to rob God of his glory there, that
self may get what belongs to God. This is a robber that follows
people from the chamber to the church, and spoils all their duties
of hearing, praying, and praising ; that, instead of giving praise to

God, they may get praise to themselves : Hence flesh and blood

makes the man have no pleasure in duty, which hath brought in
no applause to the man ; and makes him take pleasure in that per-
formance, that brings in most reputation and renown to the per-
former. From this principle a minister will preach Christ out

of envy, that he may be thought as evangelical as the best : and
from this principle also, some people will be as throng about reli-
gious duties, as any can be ; that they may be thought as religious
as the best. Thus, for a pretence, the Pharisees made long prayers,
and did many things to be seen of men. This is an attempt, as it
were, to swear by the Lord, and swear by Malcham ; to serve
Christ and Belial, God and self both. See how our Lord speaks
of this, Luke xvi. 15 ; "Ye are they which justify yourselves be-
fore men ; but God knoweth your hearts : for that which is highly

esteemed among men, is abomination in the sight of God."

Thus, I say, men consult with flesh and blood, when, in the mat-
ters of God, their great design is to establish their own credit be-
fore men.

21

322 CAENAL CONSULTATION UNFOLDED.

"When they seek " to establish their own righteousness" before
God, as the Jews did, Eom. x. 3. These two parts of self do ef-
fectually oppose all true religion : for, as in the former respect,
those that establish their own credit put self in the room of God
and his glory, which is the ultimate end ; so, in the latter respect,
those that establish their own righteousness, they put self in the
room of Christ, and his righteousness, which is the mean to that
end. And now, while we seek a righteousness in ourselves, and
in our own duties, for justification and acceptance with God, we
do, in effect, bring down Christ, and set up flesh and blood in his
room, and consult therewith. Men naturally seek after a right-
eousness in themselves, or salvation by their own personal obedi-
ence, according to the tenor of the covenant of works. Man's
righteousness was once in himself, when he remained in his primi-
tive integrity: but, since the fall, the Lord has removed our right-
eousness from ourselves to Christ, who has become the Lord our
righteousness ; yet how few are prevailed upon to relinquish self
and self-righteousness 1 Many seek to establish their own right-
eousness that will not take with the charge.

These do seek to establish their own righteousness who can
hardly be brought, either doctrinally or practically, to own. That
believers are wholly, and altogether, delivered from the law, as a
covenant of works ; but still are for seeking righteousness, as it

were, by the works of the law, Eom. ix. 32. This was the

stumbling stone over which the Jewish nation stumbled and fell
headlong into ruin.

Of this sort are those that only cover their legal sentiments with
a gospel varnish, while they bring in faith and repentance, and the
like, as proper conditions of the covenant of grace, in room of the
perfect obedience required in the covenant of works ; which is a
razing pf the foundation of the gospel, and an establishing of a
righteousness in our own person, for justification before God.

Of this sort are these also that bring in gospel repentance, and
the like, as necessary conditions and qualifications, in order to our
justification before and acceptance with God. Again,

Of this sort are those who, in principle or practice, contend that
it is the believer's duty to be mfluenced, in his obedience, either by
the slavish fears of hell, or the legal hopes of heaven. To obey
from a legal hope of heaven, as if we were to obtain heaven by
our obedience, as it is contrary to the apostle's doctrine, 1 Thess.
V. 9 ; where he says, That God hath appointed us "to obtain sal-
vation by our Lord Jesus Christ, who died for us," that, we should

CARNAL CONSULTATION UNFOLDED. 823

live with liim ; so it affronts the oberlience of Christ, whereby alone
our title to heaven is secured. To obey from a slavish fear of hell,
as if our obedience and duty would secure us therefrom, is like
opposition to, and denial of the virtue of Christ's death, whereby
alone our freedom from hell is secured.

Of this sort are those who bring the believer, upon every new
sin, under a liableness to everlasting death and damnation, which
is the penalty of the covenant of works, and which, though his
sins deserved, yet the righteousness of Christ imputed to him, not
only secures him from it, but from ever being liable to it. Those
who thus will make the believer liable to that law-sentence, because
of his sin, must of consequence suppose him not liable because of
his obedience; and so they make him to be justified by his obedi-
ence, and condemned by his disobedience to the law. * * *
The believer is neither justified by his obedience to the law, nor
condemned for his disobedience : but if he disobeys, his God and
Father hath other ways of chastising him in a fatherly manner,
according to Psal. Ixxxix. 30, — 33. In all these ways men do but
establish their own righteousness, and so consult with flesh and
blood.

In a word, Of this sort are all these that suspect the doctrine of
the gospel as if it were an enemy to the law and holiness. Such
is the propensity of nature towards the law, as a covenant of
works, whenever awakened to any thoughtfulness about religion,
that when the gospel declares that there is no justification by the
deeds of the law ; and that we are justified by faith, without the
works of the law ; and that righteousness is accounted to, or justifi-
cation conferred upon them that worketh not, but believeth on him
that justifieth the ungodly, Eom. iv. 4, 5 : Why, when this evan-
gelical doctrine is opened, presently the legal disposition of men
suspect this gospel doctrine, and say of the publishers of it, as the
Jews did of Paul, Acts xviii. 13 ; " This fellow persuadeth men to
worship God contrary to the law." Yea, not only contrary to the
ceremonial law, but even to the moral law : for, must not men do
as well as they can, in obedience to God's laAV ; and then expect to
be justified and accepted. Thus gospel doctrine comes to be chal-
lenged for Antinomianism ; as if it allowed men a carnal liberty
for sin, and freedom to break the law, or discouraged the practice
of holiness ; which is one of the greatest calumnies that can be
raised against the gospel of Christ ; and betrays dreadful ignorance
of the gospel of grace : which shews plainly, that a man never
lives unto God, in point of holiness, till he is dead to the law in

824 CAENAL CONSULTATION" UNFOLDED.

point of rigliteousness, Galatians ii. 9 : nor ever bring fortli fruit
unto God, till lie be dead to tlie law, and married to Christ, Eom.
vii. 4. * But we need not think strange of this suspicion, nor the
calumnies that issue from thence ; for Christ Jesus, our glorious
Lord himself, was obliged to defend himself against such calumnies
as these ; and therefore saith, " Think not that I am come to de-
stroy the law : " I see, might he say, that is your thought, that is
your suspicion ; you suspect my doctrine as if it was an enemy to
the law and to holiness ; I am not come to destroy, but to fulfil.
And the apostles had themselves to defend from this charge. Do
we make void the law through faith ? God forbid ; we establish

the law. Thus you see in how many respects people may be

said To confer with flesh and blood.

Carnal Consultation Unfolded;

OR, THE GREAT EVIL OF BEING ACTUATED BY

CARNAL PRINCIPLES, IN THE MATTERS OF

GOD, EVINCED.

" Immediately I conferred not loith flesh and Hood.''''

Galatians i. 6.

[second sermon on this TEXT.]

Having finished what we intended upon the doctrinal part of
the subject, by explaining what is to be understood by flesh and
blood ; confirmed the truth of the doctrine, by shewing that we are
not to confer therewith in the matters of God ; assigned the reasons
therefore ; entered upon the application of the subject, and have
applied it in an use of information, caution, and reprehension:
this doctrine may next be applied for dehortation and direction.
And,

The dehortation is, 0 Sirs, consult not with flesh and blood.

* This point of doctrine is very copiously handled, by our Author, in the
Sermon entitled "Law-Death, Gospel- Life."

CAENAL CONSULTATION UNFOLDED. 325

And for motives, consider the reasons of the doctrine, formerly as-
signed. Flesh and blood are miable to give advice in the matters
of God ; and as unable, so thej are unwilling, and consequently
unfit to consult with : yea, to consult with flesh and blood is dan-
gerous ; for, if we consult therewith, flesh and blood will hinder us
from duty ; flesh and blood will lead us to sin ; flesh and blood
will impede our suffering for Christ and his cause : yea, if we con-
sult with flesh and blood, we will consult with the devil, as Saul
did ; and so to consult with flesh and blood, is to consult with our
own ruin : yea, the dishonour of God, and the discredit of the
gospel. But these I pass, having formerly insisted upon them.

But for direction in this matter, it may be asked, 1. What are
we to consult with, if we may not consult with flesh and blood. 2.
What are the most proper means, for preventing our conferring
with flesh and blood.

I. Whom or what are we to consult with, if we may not consult
with flesh and blood ? How are we to consult ? To this we re-
ply ; in the general, we ought to consult with God : with God, in
Christ, by the Spirit ; or, with the Father, in the Son, by the Holy
Ghost : I mean, we ought under the conduct of the Spirit, to con-
sult with God, as he is the God and Father of our Lord Jesus
Christ, and that in all the duties of religion, and ordinances of his
appointment, whether public or private ; especially in prayer, say-
ing, with David, Psalm cxliii. 10 ; " Thy Spirit is good ; lead me

into the land of uprightness." We ought to seek, that he would

guide by his counsel, till he bring unto glory ; and give his Spirit
for our guide : for he hath given us the greatest encouragement so
to do ; "If ye then, being evil, know how to give good gifts unto
your children ; how much more shall your heavenly Father give
the Holy Spirit to them that ask him?" Luke xi. 13. Every
good gift Cometh from him ; and therefore, to whom should we go,
for counsel and direction, but to the Father of lights, and to
Christ, the wonderful counsellor : and to the Spirit of truth, who
is promised to lead his people into all truth ? If we do not ac-
knowledge the Lord in all our ways, and consult with him, we
will certainly consult with flesh and blood.

But more particularly, because God hath given us counsellors
under him, we are to consult such things, or persons, as he allows
us to consult with, in a subordination to himself. If we would
know then, more particularly, how we are to consult with God,
we may do it by consulting, 1. The oracles of God. 2. The chil-
dren of God. 3. The messengers of God. 4. The glory of God.

826 CAENAL CONSULTATION UNFOLDED.

5. The analogy of faith. 6. The conscience, God's deputy in our
breast.

We are to consult the oracles of God ; I mean, the scriptures of
truth, in the matters of faith, in the matters of God and conscience ;
" Search the Scriptures ; for in them ye think ye have eternal life :
and they are they which testify of me," John v. 39. The scripture

is the judge of controversy. General assemblies and counsils

may err ; so cannot the scripture : for, it is "a more sure word of
prophecy," to which we do well to " take heed, as unto a light
that shineth in a dark place," etc., 2 Peter i. 19, 20, 21. We are
therefore exhorted to let the word of God dwell in us rightly, in
all wisdom ; and to "receive with meekness the engrafted word,
which is able to save" our souls ; being " doers of the word, and
not hearers only," deceiving our own selves, James i. 21, 22. See
how Timothy is commended for his consulting with the scripture,
from his youth, 2 Timothy iii. 15, 16, 17. Thus we are to consult
with God in the scripture.

We are to consult the children of God, the saints of God ; es-
pecially such of them as are most tender, and live nearest unto
God, and have most of the mind of God ; and especially at such
times when they and their God are in good terms together.
Though we are not to consult with carnal friends, in the matters
of God; nor yet to follow the carnal counsel of godly friends ; yet,
we do not consult with flesh and blood, when we follow the godly
counsel of godly friends, and the spiritual advice of spiritual
friends: the word encourages us to confer with such, Mai. iii. 16 ;
" Then they that feared the Lord, spake often one to another : and
the Lord hearkened, and heard it, and a book of remembrance was
written before him for them that feared the Lord, and that thought
upon his name." And again, He that walketh with the wise shall
be wise. It is good consulting with those, whom God is commu-
nicating his secrets unto ; and now, " The secret of the Lord is with
them that fear him," Psalm xxv. 14.

We are to consult the messengers of God ; for so we are war-
ranted to do, Mai. ii. 7 ; " The priest's lips should keep knowledge,
and they should seek the law at his mouth : for he is the messen-
ger of the Lord of hosts," 2 Chron. xx. 20 ; " Believe in the Lord
your God, so shall ye be established ; believe his prophots, so shall
ye prosper." But what if the prophets be deceived ? what if the
minister be mistaken? Or, the priest's lips do not keep
knowledge, or hold by the truth? Why, we are to receive
nothing indeed from men, by an implicit faith without laying it to

CARNAL CONSULTATION UNFOLDED. 827

the rule, Isaiah viii. 20 ; " To the law and to the testimony : if
they speak not according to this word, it is because there is no light
in them." We must prove all things, and hold fast that which is
good : and like the noble Bereans, search the scriptures daily
whether these things be so, Acts xvii. 11. And if they were com-
mended for not crediting the apostles themselves, that were imme-
diately inspired from heaven, without comparing their doctrine
with the scripture : how much more commendable is it for people
to compare the doctrine of ordinary teachers with the word, and
the analogy of faith ; Neglect in this particular makes many grossly
ignorant ; and hence to be carried about with every wind of doc-
trine, not knowing whom to trust, or what to believe : They err,

not knowing the scriptures. Well, but those that know the

scriptures better than we do, explain it so and so, in a different
manner from others. It may be so ; but the scripture is the best
explainer of itself : if we searched it dependently upon the Lord,
light would arise out of darkness ; light that would darken and
confound all such false glosses as the devil put upon it in his de-
bating with Christ ; but our Lord Jesus did, with other scripture,
refute the devil's corrupt glosses which he put upon the scriptures
that he cited. However, I say, the priest's lips should preserve
knowledge, and we should seek the law from his mouth : he
ought to be a good counsellor, a faithful guide ; and we ought to
consult and confer with him, in the matters of God ; and we ought
to take the counsel that is agreeable to the word of God, and to be
followers of such, as far as they are followers of Christ and no
further.

We are to consult the glory of God in all. If we consult our
own ends, it is but flesh and blood : but if, in all things, we con-
sult the glory of God, as our ultimate end, then we consult not
with flesh and blood. Whether we eat or drink, or whatever we
do, we ought to do all to the glory of God : and in all the matters
of God and conscience, it is always safest to consult what is most
for advancing this great end, the glory of God in Christ ; the
glory of his sovereign grace ; the glory of his infinite holiness and
other perfections. Whatever tendeth to the dishonour of God,
and of his name, comes of flesh and blood ; and of devilish car-
nal consultation. The world are set upon pleasing of flesh and
blood, though it should be never so displeasing to God : they are
set upon the exalting of self and the debasing of Christ ; the en-
throning of self, and the dethroning of God. But, 0 Sirs, if the
glory of God was consulted, how remote would people be from

328 CAENAL CONSULTATION UNFOLDED.

consulting witli flesh and blood ? God's glory would lead people
up to the hill of God : but flesh and blood takes them down the
stream of the world. Why are so many carried down with the
stream of the times ? Why, they do not consult God's glory.

We are to consult the analogy of faith, and purest antiquities :
" Thus saith the Lord, Stand ye in the ways, and see, and ask for
the old paths, where is the good way, and walk therein, and ye
shall find rest for your souls," Jer. vi. 16. And, indeed, in order
to the right use of the oracles of God, or the unerring rule of
the scripture, that rule is to be used in an agreeableness to the
analogy of faith, i. e. There are some fundamental truths that
are as first principles, founded upon the clearest testimony of the
word ; and whatever is not agreeable in principle or practice to
that analogy of faith, we may be sure is not agreeable to the word
of God, and consequently savours not of God, but of flesh and
blood. If you ask, what these fundamental truths or first princi-
ples are ? Why, they are such, with respect whereunto all, that
know any thing experimentally about religion, are beyond doubt :
such as, that there is a God : that he is an eternal, immutable, and
independent Being ; hath ordained all things, executing his decrees
in the works of creation and providence : that he created man after
his own image : that man fell from his happiness, and brought him-
self into a state of sin and misery : that God sent his Son to take
on our nature, that therein he might suffer and satisfy divine jus-
tice, pay the price of redemption ; and that there is no remedy foi
us but in him and by him ; that to all the elect he applies this
redemption, enlightening their minds in the knowledge of himself,
subduing their wills ; and that whom he thus regenerates and con
verts, he justifies, adopts, and sanctifies, giving them his Spirit to
quicken them, and guide them from step to step, till he land them
in glory, and they be eternally blessed in and with himself: and
that all others, being left in their sins, shall be eternally damned,
and destroyed with everlasting destruction, from the presence of
God. These, and the like, are fundamental truths, founded upon
the clearest and strongest grounds of scripture, and linked to-
gether inseparably : and whatever doctrine or principle runs in a
direct opposition to any of these, savours not of God, but of flesh
and blood. And therefore, we ought, I say, carefully to consult
the analogy of faith.

We are to consult with the deputy of God in our breast; I mean,
conscience, when it is under the government and regulation of the
word and Spirit of God: for, if it be not thus regulate and

CARNAL CONSULTATION UNFOLDED. 329

governed, I dare not say it is fit to be consulted with ; nay, I am
not for conscience being consulted with, and regarded in this
matter, unless it be guided by the word and Spirit of God : for
many may pretend they act according to the light of their con-
science, while yet they are but under the conduct of a blind and
misled conscience; and if the blind lead the blind, both will fall
into the ditch. Paul pretended conscience when a Pharisee ; yea,
when he was persecuting the church of Christ ; He verily thought
with himself, that he " ought to do many things contrary to the
name of Jesus of Nazareth," Acts xxvi. 9. Yea, Christ hath told
us, that many persecutors of his members will think, that they do
God good service : and so, following a blind conscience, they may
be but consulting with flesh and blood. But conscience, guided by
the word and Spirit of God, is to be consulted with ; and then is
the man's walk a conscientious walk, living in all good conscience
before God : and studying to have a conscience void of offence
toward God and toward man : and herein should we exercise our-
selves : for, conscience reaches all relative duties between magis-
trate and subject, minister and people, parent and child, master and
servant : yea, all religious duties toward God and man ; and so far
as we cross the light of conscience, and go over the belly thereof,
we do but consult with flesh and blood, and cast an affront upon
God's deputy.

II. What are the most proper means for preventing our confer-
ring with flesh and blood ? I shall observe two things in the text,
which were the notable means for preventing Paul's conferring
with flesh and blood. — The first was his getting a saving revelation
of Christ in him ; He revealed his Son in me. The next was his
speedy rejecting the counsel of flesh and blood ; '' Immediately I
conferred not with flesh and blood."

The first was, his getting a saving revelation of Christ in him ;
It pleased God " to reveal his Son in me." Here is the best anti-
dote in the world against carnal consultation. It is true, some that
have Christ savingly revealed in them, may yet consult too much
with flesh and blood ; for true believers may miscarry far, through
unbelief : but surely, the more that Christ is revealed in a man,
the less will he consult with flesh and blood, in the various ways
condescended upon in the doctrinal part of the subject. Here two
things may be enquired into, 1. What is the nature of this revela-
tion of Christ ; 2. What influence it hath to prevent and hinder
our consulting with flesh and blood ?

What is this revelation of Christ ? For understanding this, you

330 CARNAL CONSULTATION UNFOLDED.

would know, tliat the revelation of Christ is twofold, viz. : external
and internal.

The external revelation of Christ by the word. The light of
nature and reason cannot reveal Christ : that light hath its own
use to guide us in the things of nature, but not in the things of
God ; " The natural man receiveth not the things of the Spirit of
God," 1 Cor. ii. 14. It is by the word that Christ is revealed,
and the gospel notified and made known to us ; and yet, where
there is no more but this external revelation, there is no saving
change. Therefore,

There is the eternal revelation of Christ, by the Spirit ; when
Christ is not only revealed to us, but in us : He revealed his Son
in me. Now, the question is, What is this internal, saving reve-
lation of Christ ? I think the best way to understand it, is, under
the conduct of the Spirit of God, to consider every word of this
emphatic description of the matter ; He revealed his Son in me.
And every word will afford a thought for opening up the nature
of this saving work of divine illumination, in the knowledge of
Christ : and, by the nature of this light wherein Paul was here en-
lightened, we may try, whether the God who commanded light to
shine out of darkness, hath ever shined into our hearts, to give us
the light of the knowledge of his glory, in the face of Jesus Christ :
for.

It is a clear and manifest light : this is imported in the very
word REVELATION; He REVEALED his Son in me. Eevelation
speaks out clearness and evidence. As God, in creation, and mak-
ing the world, began with light, saying. Let there be light, and
there was light ; so in conversion, he begins with illumination :
They that know thy name will put their trust in thee. None will
believe till they clearly and plainly take up the object, though
they cannot know it fully and perfectly : He that seeth the Son,
and believeth on him, hath everlasting life, John vi. 40. The
revelation of Christ doth effectually dispel the massy clouds of
spiritual darkness and ignorance, that sits hard and heavy upon the
eyes of the understanding : for by nature we are as ignorant and
brutish, in the things of God, as the beasts that perish, till the
Spirit be sent, as a Spirit of wisdom and revelation, in the
knowledge of Christ, and then the man sees clearly ; not like the
man that saw with his eyes, half open, men like trees walking ;
but, in God's light, he sees light clearly, and gets some suitable
uptakings of God's testimony concerning his Son, testifying, that
he is a well-qualified Saviour, able to save to the uttermost : testi-

CARNAL CONSULTATION UNFOLDED. 331

fying that salvation is to be Lad no other way ; That there is no
other name given nnder heaven, whereby we can be saved ; testi-
fying that he is ready to save all comers ; and that whoever will is
welcome : yea, testifying that every one who hears of him, hath
a warrant to come to him, and accept of him ; and that it is not
presumption in poor sinners -to come. This revelation, I say, im-
ports a clear light opening np the object of faith, and giving the
soul some distant uptaking of God's testimony concerning Christ ;
for, whatsoever maketh manifest is light. Again,

It is a supernatural light ; He revealed his Son in me : It
pleased God to do it, saith Paul : this light was from above, from
the Father of Lights : flesh and blood revealed not this to Paul ;
but his Father which is in heaven : this is given from heaven ;
To you it is given " to known the mysteries of the kingdom of
heaven," to others it is not given, Matt. xiii. 11. Human parts and
literature could not give Paul this insight and discerning; he want-
ed not his share of all the learning of that age : but the natural
man, let him be never so learned, and have never such a stock of
natural parts, and acquired literature, yet he receiveth not the
things of the Spirit of God, for they are foolishness to him ; neither
can he know them, for they are spiritually discerned : the man
must he eeoS'iSctKTov, taught of God. True saving light is, spiritual
and supernatural : He that hath heard and learned of the Father,
cometh to the Son : and the Father revealeth the Son in a sover-
eign way and manner ; not from any regard to some good qualifi-
cations in the sinner, but from his own sovereign good- will and
pleasure : It pleased God to reveal his Son in me.

It is an evangelical light ; He revealed his Son in me. His
Son : it is not an absolute God, a God out of Christ, as he is re-
vealed to the sinner by the law, as a covenant of works ; but God,
in his Son Jesus Christ, according to the gospel, which discovers
him as a God in Christ reconciling the world to himself. He re-
vealed his Son ; the Son of his love, in whom he is well-pleased.
His Son, who is the Sent and Sealed of the Father : his Son, who
is the brightness of his glory, and the express image of his person :
his Son, in whom it pleased the Father that all flillness should
dwell ; and in whom dwells all the fullness of the Godhead : and
so it is a revelation of the glory of God in the face of Jesus Christ;
He revealed his Son in me. The law^ as a covenant of life and
works, doth not reveal Christ : when God reveals himself, accord-
ing to that dispensation, he is a consuming fire out of Christ to
the sinner ; and at best is revealed as a commanding God, and a

382 CARNAL CONSULTATION UNFOLDED.

wrathful threatening God : but when God reveals himself in his
Son, then he is known as a promising God, a gracious God, a re-
conciled God. And this gospel revelation, this evangelical light,
brings in peace and quiet to the whole soul : hence Christ says to
his disciples, when it seems their views of God were more dark
and legal, apprehending God in the law, without apprehending
Christ in the gospel, John, xiv. 1; "Let not your heart be troubled:
ye believe in God, believe also in me." And there he shews them,
verse 6, that he is the way to the Father ; and that no man cometh
unto the Father but by him. Hence, lest any should imagine,
that a view of the Son would lead them off from a view of the
Father, he adds, verse 9, " He that hath seen me hath seen the
Father : and so, when the Father reveals his Son, he reveals him ■
self in him. How sweet is it then to consider, that first the
Father reveals the Son, according to John vi. 45 ; and then the Son
reveals the Father, according to John i. 17, 18. Where, after it
is said, that " The law was given by Moses, but grace and truth
came by Jesus Christ," it follows, "ISro man hath seen God at any
time : the only begotten Son, which is in the bosom of the Father,
he hath declared him." And thus he revealed his Son in me ; i. e.
he shewed me his own glory, in the face of his Son. Here is the
saving gospel-revelation.

It is an internal light ; this is evident from the |)article IN, He
revealed his Son in me : not only to me, by an external objective
revelation ; but in me, by an internal subjective revelation. It is
not light without, presented to the bodily eye, shining outwardly,
like that wherewith some poor ignorant creatures are deceived,
who speak of their having seen about them, or in such a part of
the room, or of the bed, a strange light, or a pleasant representa-
tion; while yet they may be brutishly ignorant of Christ: for,
though I shall not disprove all external manifestation, as if God,
in extraordinary cases, might not, by the ministry of angels, make
some outward glorious appearance to his own ; yet as Christ him-
self is not now to be seen any other way, than by the eye of faith,
in the light of internal saving manifestation, by the Spirit, so these
external manifestations are evidently delusive, especially where
there is nothing but gross darkness and ignorance in the mind. It
is not light without, I say, but light within ; and that not enthu-
siastical, * * * but spiritual and scriptural, suitable to the
objective revelation of Christ in the word and in the gospel ; nor
is it notional internal light, making impression upon the fancy,
like a strong imagination : but it is light irradiating the whole

CARNAL CONSULTATION UNFOLDED. 333

soul; "For God, wlio commanded the light to sMne out of darkness,
hatli shined in our hearts, to give the light of the knowledge of the
glory of God in the face of Jesus Christ," 2 Cor. iv. 6. In our hearts ;
and hence cometh that heart melting, when this Sun of righteousness
ariseth, with his warm beams. And hence also cometh heart-
persuasion ; a full persuasion of the truth of God's testimony con-
cerning Christ ; the man believes, and is sure ; knoweth, and is
persuaded upon the testimony of God. Hence also heart- approba-
tion of Christ, and the device of salvation, in him and through
him. 0 ! says the soul, this way of salvation is worthy of all
acceptation. Hence also heart- satisfaction : it is sweeter than

honey or the honey-comb. There is a savour in the name of

Christ ; it is as ointment poured forth : the heart and soul acquies-
ces in Christ, as fully answering all its necessities, and all its
desires. Hence heart-purification : the more the man sees him,
the more he is like him ; for it is a began heaven ; and in heaven
the saints are like him, for they see him as he is ; so here in pro-
portion to the sight. — And, in a word, hence heart-experience :
there is a feeling of power and virtue in the revelation of Christ ;
a taste of his sweetness and excellency. Other knowledge and
learning is merely speculative ; and hence the pavement of hell is
laid with the sculls of ma.ny great scholars, who have had their
heads freighted with notions of God and Christ, but never their
hearts irradiated with the light of life, so as to have experience of
the soul-quickening and sin-killing efficacy of divine light. Thus
it makes much heart-work, being internal light.

It is a close appropriating light ; this I draw from the me, in
the words ; He revealed his Son in Me. The saving knowledge of
Christ is appropriating ; therefore Paul calls it, the knowledge of
Christ Jesus my Lord, Phillip, iii. 8. The devils have some
knowledge of Christ ; but cannot say he is their Saviour ; Nebu-
chadnezzar could say, There is a God of power ; but he is the God
of Shadrach, Meshach, and Abed-nego: Darius calls him tbe God
of Daniel. But this saving revelation comes close home to tbe man
himself; and natively tends to the man's participation of the good
that he seeth ; if Christ be revealed savingly as a Prophet, it is for
teaching me ; if as a Priest, it is for atoning for me ; if as a King,
it is for conquering me to himself, and subduing my foes under
him; if as a Saviour, it is for saving me. There is a particular
application of Christ for wisdom, righteousness, sanctification, and
redemption to the man's self. It is not a general speculation, say-
ing, Here is a full, suitable, glorious Saviour for sinners : but it is

334 CAENAL CONSULTATION" UNFOLDED.

like a marriage-application and appropriation^ saying, Here is a
match for me ; I apprehend him and take him as given to me ; He
revealed his Son in me. According to the measure of illumination
and faith, accordingly it comes to this particular me ; He loved me,
and gave himself for me.

It is a glorious and manifest light, as may be gathered from the
whole context of this verse ; which shews, at least four things that
contribute to make it very glorious.

It is glorious in the spring and origin of it, viz. the good- will
and pleasure of God ; It pleased God to reveal his Son in me : even
so Father, for so it seemed good in thy sight. Proud flesh and
blood may dispute the sovereignty of grace : but it is beyond dis-
pute with all the children of grace, when in their right wits, that
all saving blessings are owing to, and resolve in this origin, the
good pleasure of God.

It is glorious in the method and manner of it ; He revealed his
Son in me : here is a glorious Trinity all at work ; He, namely,
the Father, did reveal his Son, by the Holy Ghost, in me. For this
ia the work of the Spirit, as a " Spirit of wisdom and revelation in
the knowledge of him :" Ephes. i. 17 ; given of the Father for this
end, as that verse doth shew us : and promised of the Son for this
end, John xv. 26 ; " When the Comforter is come, whom I will
send unto you, from the Father, even the Spirit of truth, which
proceedeth from the Father, he shall testify of me : And again,
John xvi. 14 ; " He shall glorify me : for he shall receive of mine,
and shall shew it unto you." This is what is here made out in
Paul : so it is also made out in all that are savingly illuminated in
the knowledge of Christ ; the Father reveals the Son by the Holy
Ghost. This is the glory of saving light and knowledge : it is
God the Father that enlightens the mind, in the knowledge of
Christ, by the powerful irradiation and operation of the Spirit.

It is glorious in the end and design of it; ''That I might preach
him" among the Gentiles. It is trae, indeed, every real Christian
is not enlightened for this end, to preach Christ among the Gentiles,
as Paul was : but all that have Christ revealed in them, are
enlightened for some such glorious end, namely, that they may
commend Christ unto the world, both by their words and by their
walk : that they may serve and honour him on earth ; and that
they may praise and glorify him for ever in heaven ; yea, that they
may preach him forth unto others, according to their call and sta-
tion: if not in a ministerial and authoritative way; yet in a practical
and charitative way. And hence, all that are savingly enlightened.

CAENAL CONSULTATION UNFOLDED. 335

according to the measure of illumination, in tlie knowledge of Christ,
will find a sweet disposition to proclaim him in the world, and to
do all that they can to recommend him to others, like the psalmist,
Psalm li. 12, 13 ; "Restore unto me the joy of thy salvation; and
uphold me with thy free Spirit. Then will I teach transgressors
thy ways ; and sinners shall be converted \mto thee."

It is glorious in the immediate effect of it, as the words of the
text declare ; " Immediately I conferred not with flesh and blood:"
instantly a change is wrought upon the man, so soon as Christ is
revealed in him; for, beholding the glory of the Lord, we are
changed. It is fair owning and confession, that before this time he
had been all along consulting with flesh and blood ; and under the
conduct of carnal reason, self, and self-righteousness : but now he
is made to rejoice in Christ Jesus, and hath no confidence in the
flesh. The conference with flesh and blood is so far broken up,
as Christ is revealed : " Immediately I conferred not with flesh and

blood." Thus much of the nature of this revelation of Christ.

And now I am led to the other question, namely.

What influence this revelation of Christ hath upon preventing
our consulting with flesh and blood ? This question is of great
moment, as being the hinge of the doctrine, stating the connection
between the revelation of Christ, and not consulting with flesh
and blood in the matters of God. For the doctrine may be thua
framed.

That as there ought to be no consulting with flesh and blood, in
divine matters; so the best preservative against this evil is, a
saving internal revelation of Christ : Or thus, That freedom from
carnal consultation, is a fruit of saving illumination.

Now, to give answer to this question, you would know, that the
influence which the revelation of Christ hath, to prevent our con-
sultating with flesh and blood, is twofold,

1. Moral and argumentative.

2. Physical and operative.

The saving revelation of Christ influenceth this not consulting
with flesh and blood, in a moral and argumentative way, while i1
affords the most powerful arguments and strong persuasions, not to
consult with flesh and blood. For the revelation of Christ natively
leads the soul to reason, and argues thus : " O ! hath God revealed
his Son to me? Is it God himself that hath revealed Christ savingly
to and in me ? And shall I fight against this God, with these car-
nal weapons of flesh and blood? Did it please him to do so to me?
Was it his good pleasure to reveal Christ ? And sliall I follow my

336 CARNAL CONSULTATION" UNFOLDED.

carnal pleasure, to tlie displeasure of this God ? Hatli lie revealed
such an one as liis Son in me ? And shall I liug self in me ? — FJesh
and blood liath not revealed Christ in me : and shall I follow the
carnal conduct of flesh and blood?"

But more particularly, this moral influence it hath to prevent
consulting with flesh and blood will further appear, if we consider,
that when Christ is revealed, there is such a display made of the
glory of God in him, as tendeth mightily to reason the man out of
all his carnal reason. For instance,

The revelation of Christ displayeth the wisdom of God ; for. In
him are hid all the treasures of wisdom and knowledge: yea,
herein the man sees the manifold wisdom of God ; and the wisdom
of God in a mystery : and when this is discovered, surely it spoils
all carnal politics ; yea, and makes carnal wisdom to hide its
face with blushing : yea, God makes foolish the wisdom of this
world.

The revelation of Christ displays the power of God : for, he is
"Christ the power of God," as well as ''the wisdom of God,"
1 Cor. i. 24. And now, says the enlightened soul, when Christ
the wisdom of God, and the power of God is displayed, " O ! what
need I trust to the policy of men ? Or, what need I fear the
power of men, that are against me ? Or trust in the power and
policy of men, even when they seem to be for me ? Here is
almighty power that I am called to confide in ; even the power of
a God in Christ : Trust ye in the Lord forever ; for in the Lord
Jehovah is everlasting strength : he is able to save to the utter-
most."

The revelation of Christ displays the holiness of God : and so
this makes the unholiness and sinfulness of all carnal consultation
to appear so: it shames the man out of his carnal counsels. "0 !
is he such an infinitely holy God, that he hated sin as much as he
loved his eternal Son ? And shall I take any unholy course ? Is
this conferring with flesh and blood agreeable to the infinite
holiness of God, in the face of Christ, which I have seen."

The revelation of Christ displays the justice of God ; both his
vindictive justice, in punishing sin to the utmost, upon the Surety,
when it was imputed to him ; and retributive justice, in giving all
good things to Christ and his seed, as a reward of his obedience to
the death : and in all this God hath given the most noble indica-
tion; that, as he will not let sin go unpimished, wherever it is,
whether it be in his own, by fatherly chastisement ; or in others,
by wrathful resentment : so he will not let gospel-obedience and

CARNAL CONSULTATION UNFOLDED. 337

holiness, wherever it is, want its reward of grace in Christ ; and
therefore saith the . enlightened soul, " Oh ! this consulting with
flesh and blood, is altogether disagreeable to that revelation of
divine justice in Christ, whether vindictive or remunerative, that I
have got. Shall I run upon the thick bosses of this buckler, and
13rovoke him to anger ? Or, shall I take a course, that hath
nothing of that promise of the sweet reward of grace in Jesus ?
Alas ! this I must not do,"

The revelation of Christ displays the faithfulness and truth of
God : for so he is the truth, as he hath sealed the truth of all the
words of God, and all the promises of the covenant. "Now," saith
the enlightened soul, " is God so true to me, and shall I be so false
to him? Is his veracity engaged in the promise, and his promise
sealed with the blood of Christ ? And shall I not take his word
for my support ? And take his word, as a sufficient security for
my protection, provision, and direction ? And what need I take
any sinful shift, by consulting with flesh and blood ? Faithful is
he that hath promised, saying ' I will never leave thee, nor forsake
thee,' " Heb. xiii. 6. '

The revelation of Christ displays the mercy, grace, and love of
God : for, when Christ is seen, then the soul sees God in Christ,
reconciling the world to himself; and he is seen to be well-pleased
in Christ : when he appears, then the " kindness and love of God
our Saviour toward man, appeared," Titus iii. 4. And now, this
kindness and love of God, is a most powerful argument, against
the consulting with flesh and blood, "What!" saith the soul,
under the discovery of this love, "Shall I thus requite the Lord?
Is this my kindness to my friend ? Shall I fight against infinite
love ? And spurn against the bowels of divine pity and compas-
sion, yearning toward me ? Shall he consult my welfare, and I
consult his dishonour ? 0 ? tell it not in Gath. Shall I harbour
his enemies within me, when in loving-kindness he hath revealed his
Son in me ? Shall I wear arms of flesh and blood to fight against
him? And entertain such a devil of enmity against such a God of
love ?" These are the reasonings of faith : and this is the moral
argumentative influence, that the revelation of Christ hath, for pre-
venting carnal consultation.

The saving revelation of Christ hath a physical operative
influence upon the prevention of this consultation with flesh and
blood : for the revelation of Christ doth not only strenuously urge
and press, but powerfully conquer and overcome the soul, so as to
deliver it from consulting with flesh and blood : according to the

338 CAENAL CONSULTATION UNFOLDED.

measure of the saviDg revelation of Christ, accordinglj is the soul
transformed; "Beholding as in a glass the glory of the Lord, are
changed into the same image," 2 Cor. iii. 18. And surely, the
more of God's image any hath, the less consulting with God's
enemies.

Now, that this physical operative influence may the more
evidently appear, consider a little, in some particulars, what it is
that this internal revelation of Christ doth powerfully work and
effectuate ; for, the Spirit of power reveals Christ in the soul, and
you will see how it cannot but natively work cut all carnal consul-
tation.

This revelation of Christ works faith ; for they that know his
name, cannot but put their trust in him : they that see the Son,
they believe in him : He manifested forth his glory, and the disci-
ples believed in him. And this faith purifies the heart ; and con-
sequently, according to the measure thereof, cleanseth from car-
nality : and now the man walks by faith, and so cannot walk by
carnal reason, which is faith's greatest opposite and antipode. The
revelation of Christ dashes unbelief quite out of countenance.
Now, this unbelief is the main root of carnal consultation, the
main cause of consulting with flesh and blood. This revelation of
Christ then strikes at the root of the disease : for the man's eyes
are opened to see the King in his beauty ; and so the power of this

fatal plague is checked. While unbelief prevails, flesh and

blood prevails, saying, Except I see the print of the nails, and
thrust my hand into his side, I cannot believe : but whenever
Christ appears, unbelief is put to the blush ; and faith cries out.
My Lord, and my God.

This revelation of Christ works love : they that see him cannot
but love him, though they see him not with the bodily eye ;
Whom having not seen we love. — Yea, this revelation of Christ
fills the soul with ardent love to Christ, and such as many waters
cannot quench : and this love is strong as death ; it is stronger
than flesh and blood. The revelation of Christ breaks the power
of natural enmity ; The carnal mind is enmity against God, Paul
goes to Damascus, full freighted with prejudice and enmity against
Christ : but getting a sight of Christ, a revelation of Christ in him,
the arms of rebellion dropped out of his hand ; and he is made to
cry out. Lord, what wilt thou have me to do ? Yea, it will raise
the affections to such a pitch, as will make Christ preferable to all
the glory of heaven and earth ; Whom have I in heaven but thee ?
and there is none in all the earth that I desire besides thee. A

CARNAL CONSULTATION UNFOLDED. 339

saving sight of Christ doth lay him open to our view, as one in
whom is all the fullness of the Godhead ; and out of whose fullness
we may receive grace for grace : and this breaks up the conference
with flesh and blood ; for true love will admit no rival, no competi-
tor.

This revelation of Christ works humility : when the soul sees
him, then, with Job, the man abhors himself, and repents in dust
and in ashes. A sight of Christ doth sink the soul into the lowest
pit of self-annihilation, self-abhorrence, and self-detestation: and
when once the power of self-confidence is broken, inasmuch as the
man hath no confidence in the flesh, in his own self-sufiiciency,
self-righteousness, self- wisdom, self-will, then one of the strongest
holds of flesh and blood is broken down. The day of the revela-
tion of Christ, is the day wherein self is sentenced to death, that
Christ may live and reign by faith in the soul ; like that, 2 Cor. i.
9 ; " We had the sentence of death in ourselves, that we should
not trust in ourselves, but in God, which raiseth the dead :" inti-
mating, that when, by whatever mean, self confidence is broken,
then the man is brought to confidence in the Lord. Now, when
by the revelation of Christ, self is abased, then consulting with
flesh and blood, is turned to confidence in the Lord alone.

This revelation of Christ works zeal ; true zeal for God and his
glory, for Christ and his honour ; and true zeal against every false
way. Many have a zeal for God, but not according to knowledge :
but this revelation of Christ, bringing in the saving knowledge of
him, makes zeal regular and right, being according to knowledge :
and this zeal will lead the soul to do and suffer for Christ, not-
withstanding all the arguments of flesh and blood to the contrary.
Where there is no revelation of Christ, there is no true zeal for
him : where faint revelation, faint zeal ; where clear and full reve-
lation, great zeal : and where great zeal takes place, flesh and
blood are burnt in the flame thereof; for then the man takes joy-
fully the spoiling of his goods. None of these things move him ;
neither counts he his life dear unto himself, so that he may finish
his course with joy. Hence,

T^his revelation of Christ works joy in the heart ; In whom be-
lieving we rejoice, with joy unspeakable and full of glory. The
revelation of Christ brings gladness into the soul ; Then were the
disciples glad, when they saw the Lord. O but a sight of Christ is
a gladdening joyful sight ; Abraham rejoiced to see my day afai
off, and he saw it, and was glad. ''I will see you again," saith
Christ, John xvi. 22 ; " and your heart shall rejoice, and your joy

840 CARNAL CONSULTATION UNFOLDED.

no man taketli from you," Now, this "joy of the Lord is your
strength," Neh. viii. 10. And surely the more strong in the Lord
that they are, the less confidence in flesh and blood will take
place. A sight of Christ is a heart-strengthening, grace-strength-
ening thing : and the stronger that the new man is, the weaker is
the old man. The Dagon of flesh and blood falls before the Ark
of God.

This revelation of Christ creates contempt of the world, and of
all that is in the world ; The lusts of the flesh, the lusts of the eye,
and the pride of life ; and this prevents all consultation with flesh
and blood. The internal revelation of Christ, will eclipse and
darken the beauty and glory of the world, and all things therein.
Love of the world makes men to consult with flesh and blood; and
Demas-like to forsake Christ, even after a considerable time's pro-
fession of him openly : but now, when Christ appeareth, the glory
of the world disappears ; and the man is content to forsake all,
and follow the Lamb; counting all but loss and dung for him; yea,
selling his all to buy the pearl. The internal revelation of Christ
doth effectually loose the heart from all lusts and idols : see Isaiah

xlix. 20, and xlii. 1, compared. It makes the man cry out with

Ephriam, What have I any more to do with idols : As the stars
vanish upon the appearance of the sun : so doth the world,
and the lusts thereof, upon the rising of the Sun of righteous-
ness, and our beholding thereof : and as it disengages from idols,
so it effectually engages the heart to himself; yea, the man is con-
tent to engage ten thousand hearts, if he had them, to the Lord. —
And thus he is delivered from consulting with flesh and blood.

In a word. The revelation of Christ doth effectually dispel the
massy clouds of spiritual darkness and ignorance, that sit hard and
heavy upon the eyes of our understanding, whereby a man is
buried under the mud of flesh and blood, and prejudices against
Christ are fomented. It is said of the Jews, If they had known,
they would not have crucified the Lord of glory : even so, if we
knew Christ, we would not consult with his enemies, or confer
with flesh and blood. When Christ is revealed, then the man is
in the light, and sees about him : the revelation of Christ discovers
the subtilty of Satan, the deceitfulness of the heart, and the sophis-
try of carnal reason ; and dashes down Satan's strong holds ; For

Christ is manifested to destroy the works of the devil. Thus

you see what influence, both moral and physical, both argumenta-
tive and operative, this revelation of Christ hath, for preventing this
sin of conferring with flesh and blood ; and how necessary a saving
sight of Christ is, for attaining this end.

CARNAL CONSULTATION UNFOLDED. 341

The second mean was, his speedy rejecting the counsel of flesh
and blood ; " Immediately I conferred not with flesh and blood."
And this immediately seems to import these four things.

That before this time the set and disposition of his heart was
carnal : why, That which is born of the flesh is flesh. While he
was in a state of unregeneracy, he was wholly under the conduct
of flesh and blood : even when he was touching the righteousness
of the law, blameless : and profiting in the Jew's religion above
many his equals, in his own nation ; yet for all that time, he now
sees that he was but a proud Pharisee : yea, he put himself among
the number of these that were "foolish, disobedient, deceived,
serving divers lusts and pleasures, living in malice and envy, hate-
ful, and hating one another," Titus iii. 3. When converting grace
took hold of him, then he understood what a fool he had been be-
fore conversion; and how much he had been under the conduct of
carnal sense and reason : but now when Christ was revealed in
him, immediately he conferred not with flesh and blood, as he had
always done before.

It imports, that, upon the revelation of Christ, a change was in-
stantly wrought, from a carnal to a spiritual disposition ; Behold-
ing the glory of the Lord, he was changed immediately. No

sooner doth the sun shine upon a man, than light and heat is con-
veyed with the beams thereof : and thus, no sooner is Christ sav-
ingly revealed, than the soul is enlightened, warmed, transformed,
and spiritualized : the new light and saving sight brings in a new

quality and disposition, at the same time. In order of nature,

the revelation of Christ is first ; but in order of time, no sooner is
the revelation given, but the spiritual disposition is wrought ; for,
the Spirit of wisdom and revelation in the knowledge of Christ,
doth enter into the man, and brings grace with him.

It imports, that this spiritual disposition was instantly put in
exercise: "Immediately I conferred not with flesh and blood."
He got not a new disposition to lie dormant, like a sleeping habit,
without any vigour and activity : but whenever he got grace im-
planted, he stirred up the same to a holy exercise. True holiness
is not only passive, in the principle and habit, but active ; and that
both internally, in the exercise of grace ; and externally, in the
performance of duty. The apostle was in haste, like David; in
that holy haste, mentioned Psalm cxix. 60 ; "I made haste and de-
layed not to keep thy commandments ;" thus did the apostle, upon
his first illumination : " Immediately I conferred not with flesh
and blood."

842 CAKNAL CONSULTATION UNFOLDED.

It imports, that now he was in the straight way of duty ; where-
as formerly he was in a crooked way. — For the word here in the
original eveeoj; rendered immediately, comes from another that
signifies straight ; and is so rendered, Matt. iii. 3 ; " Make his
paths straight." And the adverb of the same nature, is rendered
straightway, Matt. iii. 16 ; He " went up straightway out of the
water :" and now, compare the noun, which signifies straight, and
the adverb, which signifies immediately or straightway ; compar-
ing them, I say, together, we may turn the adverb into the sense
of the noun, and see this lesson in it, namely, that to do what is
right straiglitway, is to take the straight way of doing it ; where-
as, to delay what is right, and what ought to be done instantly,
and not to do it straightway, is so far a going out of the straight
way. He that delays to do good, and to do what the Lord calls
him to, and doth it not straightway, he is not walking in the
straight way of duty : but Paul delayed not at this rate ; '' Imme-
diately I conferred not with flesh and blood ;" he instantly and
speedily rejected the counsel of flesh and blood. They that woidd
not consult with flesh and blood, had need to take care that they
do not stand to parley with the temptation : for, when a man enters
upon speaking terms with carnal reason, and doth not immediately
reject its solicitations, he is in danger to be drawn aside therewith.
Eve parlied with the temptation ; and so was overcome : so did
Samson; and was conquered; so did David; and he was van-
quished. Peter's fall also discovered the danger of parlying with
the temptation ; he entered upon the consultation with flesh and
blood, when he expressed his confidence in himself, saying.
Though all men forsake thee, yet will not I : next he entered into
the judgment-hall ; and upon his being first attacked, flesh and
blood suggested fears of death, from one step he goes on to another,
in conferring with flesh and blood : and then he is overcome so
far, as to sway with the time, in cursing and swearing, and deny-
ing his Master. The suggestions of carnal reason, of flesh and
blood, are to be rejected at their first appearance : the cockatrice
must be crushed in the shell ; and the first motions of flesh and
blood must be abhorred, otherwise danger is at hand : thus did
Paul here ; " Immediately I conferred not with flesh and blood."
Thus much for the import of this, immediately.

Now I would offer some corollaries from the doctrine, in this
complex view, That the revelation of Christ is the best preserva-
tive, against consulting with flesh and blood. Hence see,

Whence it is, that a world of mankind are living wholly under

CARNAL CONSULTATION" UNFOLDED. 343

the conduct of flesh and blood, and corrupt carnal reason ; even
because thej are strangers to Christ : Christ was never revealed in
them. Ignorance of Christ is at the root of all that profanity and
ungodliness; that bears such a sway in the world : why doth the
drunkard continue in his drunkenness ? the whoremonger in his
whoredom? the hypocrite in his hypocrisy? and every wicked
man in his wickedness ? And what is the reason of all the lax-
ness, looseness, and lasciviousness of our day ? Why, it is igno-
rance of Christ : Christ, in his person, and offices, hath never been
revealed in them ; they are destroyed for lack of knowledge ; the
god of this world hath blinded their eyes. As Christ said to the
Sadducees, Ye err, not knowing the scriptures : so say I of such,
they err in principle and practice, not knowiog Christ, nor the
glory of God in him ; for, if they beheld his glory they would be
changed.

See whence it is that people, who enjoy a clear gospel-revelation,
may yet be under the conduct of flesh and blood ; why, Christ is
revealed t) them, but not in them: while people have only the ex-
ternal objective revelation of Christ to them, without the internal
subjective revelation of Christ in them, all their knowledge and
common illumination, hath not so much power and virtue, as to
deliver them from their carnal bias : the gospel comes to them in
word only, not in power, and in the Holy Ghost. Hence many
live under the gospel, and have attained a measure of the know-
ledge of Christ; and perhaps have, through the knowledge of
Christ, escaped many pollutions of the world's lusts ; and yet are
never delivered from the power and dominion of this evil, of con-
sulting with flesh and blood ; carnal ease, carnal reason, carnal
interest, carnal pleasure reigns over them, and leads all the faculties
of their soul into subjection : why, Christ, who is revealed to them
by the word, was never revealed in them by the Spirit : they rest
satisfied without the saving knowledge of Christ.

See whence it is, that so many of the truly godly, do so much
consult with flesh and blood, at this day ; and give so much way to
carnal reason, in the matters of God ; it flows from this, even on
the one hand, partial ignorance of Christ, or the small measm'e of
the knowledge of him : though Christ be revealed in them, yet it
is but very darkly ; and perhaps the impression that the first re-
velation of Christ made upon them, much obliterated by their
defection, in leaving their first love, and little growth in grace, and
in the knowledge of the Lord and Saviour Jesus Christ : whereas
growth therein, and clearer views of his glory, would advance

844 CAKNAL CONSULTATION UNFOLDED.

their mortification of flesli and blood. It flows also from tliis, on
the other hand, their not taking Paul's course, in rejecting speed-
ily the suggestions of flesh and blood ; upon the back of the mani-
festation of Christ, immediately he rejects the conference with
them. Whereas, *if this course be not followed, though a man
should get a saving manifestation of Christ, if upon the back of it,
he stand parlying with the tempter, and dallying with the tempta-
tion, he is in danger, as in the case of Peter, who instantly after a
manifestation, ran into the camp of flesh and blood ; yea, the camp
of Satan, Matt, xvi, 17, compared with verses 22, 23. Though
manifestations are of a transforming nature ; yet if a child of God
give up his watch, and turn secure, after Christ is revealed to
him and in him flesh and blood may trip up his heels very
quickly.

Hence see, wnat is God's method of sanctifying an elect soul,
and carying on the work of sanctifi cation in the believing soul :
his method is first to reveal Christ, and so, by discovering his
glory, to change and transform the soul : having convinced the
man of his sin and misery, he then enlightens his mind in the
knowledge of Christ : and this saving illumination carries the
will and affections toward the Lord ; and the man, being renewed
after the image of God, is enabled, by the means of more and
more illumination, in the knowledge of Christ, to die unto sin, to
mortify the deeds of the body, and to live unto God ; consulting

with him, and not with flesh and blood. Many, at this day,

discover their ignorance of God's method of converting souls, and
sanctifying of sinners, by magnifying the maxims of morality;,
and supposing, as if the mere preaching of moral duty was enough
to make men holy : but to reveal Christ for that end, and harp
upon this theme, they cannot think this is adapted for such a pur-
pose. But my text and doctrine shews, that it is the revelation of
Christ that works true sanctification : He revealed his Son in me :
and then, "immediately I conferred not with flesh and blood,"
The knowledge of the law will not do it ; the knowledge of all
moral systems will not do it : but the internal knowledge of Christ
will effectuate it.

Hence see, the excellency and necessity of the knowledge of
Christ, and of the gospel : when once Paul came to this knowledge,
he counted all but loss and dung, in comparison of the excellency
of it. And how necessary it is, is evident in this, that there is no
sanctification without it ; no freedom from carnal courses and con-
sultations without it. The gospel is the revelation of Christ and

CARXAL CONSULTATION UNFOLDED. 345

his righteousness; and, as such, it is the power of God to salvation;
and the power of God to sanctification, Eom. i. 16, 17. It is the organi-
cal power of God unto salvation from sin; because therein is revealed
the righteousness of God, even Christ, who is the Lord our righteous-
ness, from faith to faith. No wonder that flesh and blood, or men
that are in the flesh, think the gospel needless, and cannot endure
that Christ should be the minister's habitual theme: for the reve-
lation of Christ is the greatest enemy to, and the strongest batter-
ing-ram, to bring down the walls of it ; '' The weapons of our
warfare are not carnal, but mighty through God to the pulling
down of strong holds ; casting down imaginations, and every high
thing that exalteth itself against the knowledge of God, and bring-
ing into captivity every thought to the obedience of Christ," 2 Cor.
X. 4, 5. Flesh and blood opposes the gospel and the revelation of
Christ, because when Christ is once revealed, immediately the man
conferreth not with flesh and blood.

Hence see, how ignorantly men suspect the gospel of God's
grace, as a nurse of licentiousness, and an enemy to the holiness
required in the law : for quite the contrary is the truth. That ignor-
ance of Christ, and his gospel, is the root of all carnality : and the
knowledge of Christ, and the gospel, in a saving way, is the root
upon which true holiness and piety doth grow. The preaching of
Christ was Paul's work, as you see in the bosom of this text ; Ho
revealed "his Son in me, that I might preach him among the
heathen :" he was revealed to me, that I might reveal him unto
others ; and might be the instrument of their conversion and sanc-
tification thereby : as I myself was sanctified by this mean. — To
preach duty, without Christ, is the way to make moralists : to
preach duty, before Christ, and more than Christ, or in order to
Christ, and to make men Christians, is the way to make them
legalists ; and to make the world think they can be religious with-
out Christ, and that a good moral life will bring them to heaven :
but true gospel preaching lies in preaching Christ in order to duty ;
it is to preach Christ in order to holiness, and so to preach duty in
preaching Christ : for, till Christ be revealed in us, there is no
true holiness, no freedom from consulting with flesh and blood.

Hence see what it is, that contributes to make a corrupt ministry
in a church : why, Christ is not revealed in all that profess to
preach him among the Gentiles ; and therefore they never stand
to consult with flesh and blood. What is it that qualifies a man
for the ministerial work? Here is the best qualification, when
Christ is revealed in him, for this end, that he " might preach him

846 CARNAL CONSULTATION UNPOLDED.

among tlie lieathen :" whom God sendS; lie thus qualifies, accord-
ing to the measure of the gift of Christ. But many run without
being sent ; and, as the Athenians worshipped an unknown God,
so they j)^6ach an unknown Christ ; which is very melancholy
work, and can have little success; yea, the want of the saving
knowledge of Christ in such, lays a foundation for doctrinal
error and practical error both, while they want the main preserva-
tive, against the consulting with flesh and blood. Some are
wholly corrupt, because wholly destitute of the saving knowledge
of Christ : and so the doctrine, worship, discipline, and government
of Christ's house cannot be long safe and free from corruption
among their hands ; especially if they, by reason of their gifts,
parts, and authority in the church, bear a considerable sway
therein. Others are tainted with corruption, though truly gracious,
and carried down with the stream of carnal consultation, while
any saving knowledge of Christ that they have is so small, that
flesh and blood hath the ascendant ; or, if their knowledge of
Christ be great in one respect, yet it is defective in other
respects. So Peter, for example, he was greatly enlightened
in the knowledge of Christ, as the Son of the living God;
a most glorious fundamental article of faith, Matt. xvi. 16 ;
but yet his knowledge of Christ was defective, and exceeding
dark concerning Christ as a sacrifice, a ransom : and hence
he takes upon him, forsooth, to reprove Christ, when he spoke
of his suffering at Jerusalem, verse 22, saying, "Be it far
from thee, Lord : this shall not be unto thee :" for which Christ
calls him a devil, saying, " Get thee behind me, Satan : for thou
savourest not the things that be of God, but those that be of men."
Though he was extraordinarily enlightened in the knowledge of
Christ, in one respect ; yet he was extremely ignorant of Christ, in
another respect : and hence in that matter savoured of flesh and
blood, and consulted with carnal ease, and carnal reason, under
color of zeal for his Master's safety and honour. Hence we will
find such corruptions creeping into the church of Christ, both
among good and bad : so that we may see personal credit, acting
under the color of zeal for God. Men will pretend zeal for God's
honour, the credit of the ministry, the honour of ordinances ; and
vent themselves hotly and tenaciously, under this view, while yet
it is personal credit, reputation, and applause that is acting under
that covert, and hiding under that mask. — Thus the disciples
sought to be avenged on the place, that would not receive Christ,
by fire from heaven ; why, it seemed to be zeal for their Master's

CARNAL CONSULTATION UNFOLDED. 847

honour tliat swayed them ; but personal credit was their motive ;
and they were not under the conduct of God's Spirit, but of their
own flesh and blood: therefore saith Christ, "Ye know not what
manner of Spirit ye are of," Luke ix. 55. See also verse 59.

Hence see, what is the best antidote against corruption, both in
ministers and people ; and the best antidote against the power of
corruption, in any particular person: it is even a transforming
revelation of Christ. A day of power is necessary for this end,
snaking a display of God's power and glory in the sanctuary. —
When God builds up Zion, he will appear in his glory : and there
is no hopes of getting evil amended, till the Spirit of wisdom and
revelation, in the' knowledge of Christ, be poured out. And there-
fore we should be at no rest ; yea, should give God no rest till he
send the Spirit, Isaiah Ixii. 6, 7. O cry with the psalmist, saying,

O send forth thy light and thy truth. And with Moses, I

beseech thee shew me thy glory : that so, beholding tlie glory
of the Lord, we may be changed into the same image : and
that each of us, for our own part, may have it to say with Paul
here, It pleased God "to reveal his Son in me;" and "'immedi-
ately I CONFERRED NOT WITH FLESH AND BLOOD."

SEHMON XVI.

Witnesses cited for God;

AND ALL THEIR WITNESSING WORK SUMMED UP

IN THIS ONE POINT, VIZ. THEIR ATTESTING

THAT HE IS GOD.*

" Ye are my witnesses, saith the Lord, that I am God.^^

Isaiah xliii. 12.

We are professing to be a witnessing congregation. It would
be our mercy if we all knew what we are called to bear witness
unto. A communion-time is a special witnessing time, wherein the
Lord calls his people to bear witness to his Being, and his being a
God in Christ ; to bear witness that he is a God of grace and mercy
in Christ ; to bear witness to his goodness in the doing and
suffering of Christ for us : and wherein God is calling us forth to,
and setting us upon this work to be his witnesses, saying, " Ye are
my witnesses," "that I am God."

When the people of Israel were led aside into idolatry, and when
strange gods, idols of the nations, were brought among them, assuming
the throne of God, and claiming equal honour and homage with him,
the great God condescends to call forth a number of his people to bear
witness to his omnipotency, and to his being the only true God ; to
bear witness that he, and he only, is God ; God the Saviour, in the
11th verse, " I, even I, am the Lord ; and beside me there is no
Saviour." Ver. 12, " I have declared, and have saved, and I have
shewed, when there was no strange god among you." Are you
not, might the Lord say^ eye and ear witnesses how I have de-
clared myself, how I have saved you, how I have shewed my glory
amongst you, even when there was no strange god among you ?
Therefore, " Ye are my witnesses, saith the Lord, that I am God."

* This Sermon was preached immediately before the administration of tlie sacra-
ment of the Lord's Supper, at Dunfermline, July 17th, 1743. An address deliver-
ed at the conclusion of the solemnity is added. — We are told in the first edition of
the sermon, that the Author's notes were lost ; and that it was gathered from the
short-hand characters of some who wrote it down as it was delivered. On this
account, probably, it is neither so complete, nor appears with such advantage as it
would have done, had it been copied from the original.
C348)

WITNESSES CITED FOE GOD. 349

In wliich words we have these three things observable, 1. The
most honourable work that any can be called unto, viz. to be
God's witnesses. 2, Here is the most honourable and glorious
truth that any can be called to witness unto, namely, the truth of
all truths, that God is God ; that I am God. 3. Here is the most
notable call and authority by which any can be called forth unto
this honourable of&ce. It is the great God that says it, and by
his sajing it he makes them his witnesses ; Ye are my witnesses,
that I am God.

Without taking up time further, the subject I proceed to speak
upon, is the following doctrine, namely.

That the whole witnessing work of the Lord's people is summed
up and comprehended in this one point, their being witnesses that
he is God ; or, their attesting that he is God. " Ye aee my wit-
nesses, SAITH the Lord, that I am God."

We have here God, the great God, who needs no testimony
from any of his creatures, appealing to his people, and appealing
to them three times in this and the following chapter, xliii, 10 ;
" Ye are my witnesses, saith the Lord, and my servant whom I
have chosen ;" not only you that are my people, and you my ser-
vant the prophet, but also my righteous Servant, Jesus Christ,
whom I have chosen ; Jesus Christ, the chief of God's servants, is
called here to bear witness to this truth, " Ye are my witnesses,
saith the Lord ; and my servant whom I have chosen." — Another
time you have it mentioned in chap. xliv. 8 ; " Fear ye not,
neither be afraid : have not I told thee from that time, and have
declared it ? ye are even my witnesses. Is there a God beside me ?"
— And here it is again said in the text a third time, " Ye are my
witnesses, saith the Lord, that I am God."

In the prosecuting of this subject, as the Lord shall be pleased
to assist, we propose to do the following things.

I. To premise some things for clearing this doctrine.

II. To shew how it is, or by what means we are to be God's
witnesses ; and how his people are his witnesses.

III. We would speak a little of the import of these words. Ye
are my witnesses, that I am God.

IV. We would demonstrate and prove that the whole witness-
ing work of the Lord's people is summed up and comprehended in
this one, their witnessing that he is God.

V. Deduce some inferences for the application.

As to the first of these general heads. There are some things I
would shortly premise for clearing of the doctrine. And,

350 WITNESSES CITED FOE GOD.

"W e premise, That tlie great God lias seen fit to call a court, to
whicli he cites and summons all liis people to bear testimony for
him and his truth, and to witness particularly to this, " That he is
God." God may be said to have called a court for this purpose,
when he brings a people to be his professing people ; when he
forms them into a visible church, professing his name, and calls
them his people, that were not his people, Eom. ix. 25.

We premise, That God is both Judge and "Witness present in
this court, to see who is there, to mark down all that appear to
witness for him. He marks down who are his witnesses ; and who
refuse to witness for him that he is God : for, he is not a God afar
off; he search eth Jerusalem as with lighted candles.

I premise. That there are competitors with the great God, who
do pretend unto that headship and sovereignty which belongs only
to God. Not only the idols of the nations, that are nothing but
dumb and dead idols, but also every thing that is set up in the
room of God. Ever since the human race did depart from the
living and true God, they have been setting up other Gods. The
world is become their God ; and the God of this world has always
been assuming the throne of God ; yea, every man is setting up
himself for his God, ever since that original temptation pre-
vailed, " Ye shall be as gods," Gen. iii. 5. And therefore I re-
mark,

That the great question that is to be discussed at this witnessing
court, is just this. Who is God ? And whether God be God, or
any other thing ought to be acknowledged as God ? It comes, I
say, to that question of Elijah, 1 Kings xviii. 21 ; " How long halt
ye between two opinions ? if the LoED be God, follow him : but if
Baal, then follow him." And if the Lord alone, if Jehovah only,
be God, then it is he only that you are to be witnesses for : " Ye
are my witnesses, gaith the Lord, that I am God." Again,

I premise. That there are many, yea, the most part of the chil-
dren of men, that refuse to be witnesses unto this matter, that he
is God. They will not receive his testimony concerning himself
that he only is God ; and therefore they will not give their testi-
mony unto him that he is God. Such is the degenerate state of
mankind, so far are they departed from God, that they will not so
much as acknowledge that he is God : they say, upon the matter^
that the devil is God, for his works they do ; that the world is
their God, for they give it the throne of their hearts ; or them-
selves their God, self having the throne. Whatever they do in
shew, or in profession, or with their mouths, yet they practically

WITNESSES CITED FOE GOD. 351

refuse to acknowieclge that God is God, or to witness for hira :
they profess to know God, but in works to deny him.

I premise, That God is pleased to recover some of the race of
Adam from this "universal idolatry, from this natural atheism, and
to shew his glory to them, so as that he can commit unto them the
deciding of this question, Whether the Lord is God ? He can en-
trust them with it, and employ them, and boast of them as his
witnesses, saying. Ye are my witnesses, that I am God. It is
true, there are some that are believers in Christ by profession, to
whom Christ cannot commit the deciding of this question, and to
whom he will not commit himself. We read of some that be-
lieved in him, to whom he did not commit himself, because he
knew all men ; and needed not that any should testify of man, for
he knew what was in man, John ii. 23, 24. Indeed, many pro-
fess to be believers in Christ, unto whom Christ will not commit
the deciding of this question. Whether he is God or no ? * * *
Again,

Another thing I premise, is this, That although the great God
stands in no need of man's testimony, yet he is pleased for his own
declarative glory, to adduce many witnesses to prove that he is
God ; and particularly some are select and special ones. There are
two sorts of witnesses for God. There are passive and active wit-
nesses. On the one hand, the passive witnesses are many ; yea,
they are innumerable. All the inanimate creatures, sun, moon,
and stars, are witnesses that he is God : " The heavens declare the
glory of God ; and the firmament sheweth his handy -work," Psalm
xis. 1. Sensitive and vegetative creatures they are witnesses to
the being of God. Even heathens have observed, that God was to
be seen in every herb of the field,

Prcesentemque refert qucelibet herba Deum.

God is to be seen in all the works of his hands. In the rational
world some are passive witnesses for God, that yet are active wit-
nesses against him. The devil and the wicked world are witnesses
against God actively ; and yet, whether they will or not, they are
passive witnesses for him that he is God ; for God gets glory upon
them. The Lord is many times known by the judgment he exe-
cutes on them, known in his power and justice, as it is said of
Pharaoh ; " For the scripture saith unto Pharaoh : Even for this
same purpose have I raised thee up, that I might shew my power
in thee, and that my name might be declared throughout all the
earth," Rom. ix. 17. Their wickedness, and God's vengeance fol-

352 WITNESSES CITED FOR GOD.

lowing it, witness that lie is a true God in his threatenings. In
this respect God has many, yea, innumerable passive witnesses in
the rational world, that are yet active witnesses against him. and
will not directly witness that he is God. — But there are some
whom God creates for his glory, and forms for himself, whom he
makes his willing subjects and his active witnesses, to bear witness
directly in open court, as it were, that he is God : and of these he
speaks here ; Ye are my witnesses, that I am God. And there-
fore,

I premise, That God claims a special relation to those whom he
thus calls forth to be his faithful and honest witnesses : Ye are my
witnesses, that I am God. This imports both his relation to them
as their God; and their relation to him as his witnesses : ye bear
wiiness that I am the Lord your God. And, indeed, his calling
them to be his witnesses makes them so. He makes them his wit-
nesses, just by saying. Ye are so : Ye are my witnesses. As he
calls them his people that were not his people ; so he calls them to
be his witnesses that were not his witnesses ; for, he calls things
that are not as though they were. He manifests forth his glory to
them, and then says. Ye are my witnesses, that I am God.

I further premise. That the special work of God's people, after
they are efi'ectually called, is witnessing- work ; and the matter of
their testimony is God's being and attributes. All the duties they
are called to, are but branches of this one duty of witnessing for
God, and of knowing and acknowledging that he is God, and
their God ; for this leads them to worship and glorify him accord-
ingly.

I premise. That there are special times wherein God calls forth
his witnesses to attest that he is God; and particularly times
wherein strange gods appear on the field : "I have declared and
have saved, and I have shewed, when there was no strange god
among you : therefore ye are my witnesses, saith the Lord, that I
am God." He calls them forth to it, when there are strangers to
compete with him, and when he is denied in his Godhead ; when
he is denied in any of his truths, any of his names, any of his at-
tributes and perfections, for then he is denied to be God. So his
witnesses are called forth to attest, at such a time, that he is
God.

The second thing I proposed was. To shew how and by what
means they are his witnesses. How are they to witness for him ?
His people are called to do so.

By believing with the heart ; for, " With the lieart man beliey-

WITNESSES CITED FOR GOD. 353

etli unto rigliteousness," Eom. x. 10. Faitli in God, as he is a
God in Christ, is a notable waj of witnessing, and it is the root of
all right witnessing ; namely, by setting to our seal that God is
true. If we receive his testimony concerning himself, and con-
cerning his Christ, then we witness that he is God, that he is the

true God. By unbelief we bear false witness against God, and

make him a liar, and so deny him to be God ; but by faith we set
to our seal that God is true.

They are to witness also by confessing him with the mouth ;
" With the mouth confession is made iinto salvation," Eom. x. 10.
We believe with the heart, and then confess with the mouth. And
thus here we are called to confess God to God himself, and then to
the world ; to acknowledge God first to himself, as the Psalmist,
when he said, 0 my soul, thou hast said unto the Lord, Thou art
my God. We are to acknowledge God even unto God, and then
to acknowledge him before the world ; to confess and not to be
ashamed of him : " Whosoever therefore shall confess me before
men, him will I confess also before my Father which is in heaven :
But whosoever shall deny me before men, him will I also deny
before my Father which is in heaven," Matt. x. 82, 83.

We are to witness that he is God, by a holy practice, a holy life
and conversation ; by religious duties and attendance on God in
ordinances : holiness in our family-religion ; I will walk before my
house, says the Psalmist, with a perfect heart : holiness in social
religion, in keeping society with other of God's witnesses in
Christian converse and communication: "Then they that feared
the Lord spake often one to another : and the Lord hearkened and
heard it, and a book of remembrance was written before him for
them that feared the Lord, and that thought upon his name," Mai.
iii. 16. And holiness in the whole of our walk and conversation.
We are to witness for God by a gospel- conversation, and such as
shall adorn, before the world, the doctrine of God our Saviour in
all things.

We are called to witness for God, sometimes even with our
hand-writing; giving up our names, as it were, to the Lord, is
sometimes called for, as a notable way of witnessing for God. and
against the enemies of his glory. I remember a word you have in
Isaiah xxx. 8 ; " Now go, write it before them in a table, and note
it in a book, that it may be for the time to come forever and ever."
This is a way of witnessing that God sometimes calls to, Isaiah
xliv. 4; after that promise, verse 3, "I will pour water upon
him that is thirsty, and floods upon the dry ground ;" etc. , it

23

354: WITNESSES CITED FOR GOD.

follows, verse 5, " One shall say, I am the Lord's : and another
shall call himself by the name of Jacob ; and another shall sub-
scribe with his hand unto the Lord, and surname himself by the
name of Israel."

We are called to be his witnesses sometimes by suffering for him
and his truth ; If any man will be my disciple, let him take up his
cross and follow me. We are to follow Christ who endured the
cross, and despised the shame ; we are to follow him without the
camp, bearing his reproach ; and thus to witness for him by suffer-
ing : For, if we suffer with him, we shall be glorified together with
him. When truth falls in the street, it is an honour to fall in with
it ; for they that will fall with it, shall rise with it. We are not
to be ashamed, but to account it all joy, when we are brought
to tribulation for the cause of Christ.

We are to witness by dying, as well as suffering ; even by dying
in the faith, and dying in the Lord ; " Blessed are the dead which
die in the Lord," Eev. xiv. 13. " These all died in faith," Heb.
xi. 13, This is one of the noblest ways of witnessing, especially if
it be not only a dying in the faith, but dying for the faith, in a
way of witnessing thereunto as the proto-martyr Stephen, the first
witness for Christ in this manner. But,

We go on to the third thing, viz. To enquire into the import of
this expression. Ye are my witnesses, that I am God.

As to this character, Ye are my witnesses, it takes in and
imports these two things.

As if the Lord should say. Ye, in a particular manner, are these
whom I have created for my glory, as it is, verse 7, "I have
created him for my glory." So it is in verse 21, " This people
have I formed for myself; they shall shew forth my praise." Ye
are my witnesses ; I have separated you from the rest of the world.
Observe the phraseology ; he says. Ye are, in the present time ; it
is spoken of in the present tense ; the present time, a fit time for
witnessing. The interest of truth, and of my glory calls for it ; and
it is dangerous to neglect the opportunity of witnessing for
God.

Ye are my witnesses ; that is. Ye are upon my side, upon the
side of truth, and for me. When others are against me, ye are my
witnesses. Ye are my acquaintances ; I know you, and you know
me. Ye are my advocates on earth, as I am yours in heaven ; ye
plead my cause. Ye are my lovers, while the rest of the world are-
haters of me, and of all my people. Ye are my remembrancers, as
it is said in the close of the chapter. Put me in remembrance. Ye

WITNESSES CITED FOR GOD. 355

that make mention of the Lord, keep not silence ; the words are,
Ye that are his remembrancers. Ye that are my witnesses. Ye
are mj followers, when others forsake me. Ye are my confidents
and trusty friends, whom I may credit to bear my testimony, and
whom I can entrust with this question to be decided in open court
by you, that I am God. But again,

As to their testimony, that I am God. O what a great matter
is here, that they are called to attest ! Ye are my witnesses, that I
am God. 0 what is that ! Who can tell what it is ! They
witness. — That he is God, that he is what he is. Ye are my wit-
nesses, that I am what I am ; my witnesses that I am a Spirit,
infinite, eternal, unchangeable, in being, wisdom, power, holiness,
justice, goodness, and truth. — Ye are my witnesses, that I am
Being itself; that I am wisdom, power, holiness, justice, goodness,
and faithfulness itself. — 0 ! ye are my witnesses, that I am God
all-suf&cient ; that I am all in all. It is a bearing witness to all
things relating to the Deity ; that the Father is God, that the Son
is God, that the Holy Ghost is God ; and that the Father, Son, and
Holy Ghost are one God : O Israel, the Lord our God is one
Lord. — ^Ye are my witnesses, that I am God ; that I am a God in
Christ, God the Saviour that is here spoken of ; Besides me there
is no Saviour.— Ye are my witnesses that I am God in Christ : that
God is in Christ federally , for he has made a covenant with his
Chosen ; that he is in Christ fully ; for in him dwelleth all the full-
ness of the Godhead : that God is in Christ graciously, reconciling
the world to himself: that God is in Christ gloriously, shewing
forth all his glory, the glory of all his perfections : that God is in
Christ immutably ; for he says, I am the Lord, and change not :
and that God is in Christ perpetually ; because ho declares, This is
my rest, here will I stay. God dwells in Christ, and he is in
Christ delightful and merciful ; This is my beloved Son, in whom
I am well pleased : it pleased the Father that in him should all
fullness dwell : it pleased the Lord to bruise him. It pleased the
Lord to raise him ; it pleased the Lord to glorify him ; By him we
believe in God, who raised him from the dead, and gave him glory,
that our faith and hope might be in God.

Men and angels will never be able to tell what is imported in
this. Ye are my witnesses, that I am God ; that I am God, in the
revelation that I have made of myself in the word. I need go no

further than his name. In this chapter, verse 1, "Now, thus

saith the Lord that created thee, O Jacob ; and that formed tliee, 0
Israel ; Fear not :" for " I have called thee by thy name, thou art

856 WITNESSES CITED FOE GOD.

mine." — Ye are my witnesses, that I am God, in that sweet word
that follows, " When thou passest through the waters, I will be
with thee ; and through the rivers, they shall not overflow thee :
when thou walkest through the fire, thou shalt not be burned ;
neither shalt the flame kindle upon thee." "What think you of
God in such a word as this ? — Ye are my witnesses, that I am God,
according to that word, verse 3, " For I am the Lord thy God,
the holy One of Israel, thy Saviour : I gave Egypt for thy ransom,
Ethiopia and Seba for thee." — Again, that he is God, according to
the revelation he makes of himself, (not to read all the chapter)
verse 15, " I am the Lord, your holy One ; the Creator of Israel,
your King. Yerse 16, "Thus saith the Lord, which maketh a
way in the sea, and a path in the mighty waters ;" verse 17,
" Which bringeth forth the chariot and horse, the army and the
power ; they shall lie down together, they shall not rise : they are
extinct, they are quenched as tow." Yerse 18, ''Remember ye
not the former things, neither consider the things of old." A God
that says, verse 19, "Behold, I will do a new thing; now it shall
spring forth ; shall ye not know it ? I will even make a way in
the wilderness, and rivers in the desert." Yerse 20, " The beast
of the field shall honour me, the dragons and the owls : because I
give waters in the wilderness, and rivers in the desert, to give
drink to my people, my chosen." Yerse 21, " This people have I
formed for myself; they shall shew forth my praise." Is there
not much of God to be seen here. Sirs ? — Again, what think you
of this account of God, as a promising and pardoning God in
Christ, that you have, verse 15, after it is said, " Thou hast made
me to serve with thy sins, thou hast wearied me with thine iniqui-
ties ;" yet it follows, to the wonder of men and angels, " I, even I,
am he that blotteth out thy transgressions for mine own sake, and
will not remember thy sins." Yerse 26, " Put me in remem-
brance : " put me in mind of this name of this word. — Ye are my
witnesses, that I am God, in all the revelations that I have made
of my name in the word. Ye are my witnesses, that I am the God
of Bethel, where thou anointedst the pillar, and vowedst the vow :
tliat I am the God that brought you to the foot of Mount Sinai,
and discovered my awful terrible majesty to you : that I am a con-
suming fire out of Christ : that I am the God that brought you to
Mount Zion, and shewed you the glory of my grace : that I am the
God, that brought you out of the horrible pit and miry clay, and
set your feet upon a rock. Many times ye are my witnesses, that
I am the God that brought you to the wilderness, and there spake

WITNESSES CITED FOR GOD. 357

comfortably to you. "Witnesses, that I am Jehovah-tsidkenu,
the Lord your righteousness, that I am Jehovah-nissi, the Lord
your banner; that I am Jehovah-rophi, the Lord that healeth
you ; that I am Jehovah-jireh, in the mount of the Lord it
shall be seen, the Lord will provide. — Ye are my witnesses, that I
am the Lord that heareth prayer ; and that I am your God : that I
am not only what I am, but that I am the Lord your God, accord-
ing to my covenant, thy God, and the God of thy seed, if thou art a
parent. — You are to be witnesses, that I am God, even thy God,
and the God of thy seed ; and to witness it by believing, and
laying hold on my covenant, and the entail of it. — Ye are my wit-
nesses, that I am God in all the providences that are past and do
pass over your head, that I have fed you all your life long, and led
and clothed you. — Ye are my witnesses that I am God, that I am
Scotland's covenanted God, hitherto maintaining a banner for the
truth, and a testimony for my name. — Ye are my witnesses, that I
am the God of ordinances, that sometimes have met with you there;
ye sat down under my shadow, and my fruit was sweet unto
your taste. That I am God, a promising God, and a God that calls
you to witness for me. — When at a communion-table, the sacra-
mental feast, ye are to be witnesses, that I am an incarnate God :
that I in Christ am become meat and drink for you ; My flesh is
meat indeed, and my blood is drink indeed : that I have finished
the work of redemption, paid the price of it, and satisfied justice
to the full ; and that I am your Saviour, your Eedeemer : that I
am God in Christ, and so a fountain opened for sin and for unclean-

ness, and open to you. Ye are my witnesses, that I am God.

But, as I said, it is impossible to speak of all that is im-
ported here, Ye are my witnesses, that I am God. I shall speak
a word,

To the fourth thing I proposed, namely. To prove that the whole
of the witnessing work of the Lord's people, is comprehended in
this, their attesting and witnessing that he is God. This is plain,
if you consider these four things :

That the sum of all duties lies in this witnessing that he is God.
No duty whatsoever can be rightly performed, without carrying in
it an acknowledgment of, or a witnessing to this, that he is God.
This is the sum of all duties, when we own and acknowledge that
God hath commanded so and so, and have a respect to all God's
commandments ; and do whatsoever he calls us to do upon the
account of the authority of God. Then we are practically witness-
ing that he is God.

858 WITNESSES CITED FOE GOD.

The sum of all sin lies in refusing to witness, that he is God.
All sin is summarily comprehended in this refusal. It is a practi-
cal denying that he is God the Lawgiver, and a bearing false wit-
ness against God. Every transgression of the law of God, is a
trampling upon God and his authority ; a denying our obligation
to God as our God : and is either an implicit or express denying
that he is God. All sin is comprehended therein.

The sum of all truth we are called to witness for, is imported in
this truth, that he is God. This is the radical and comprehensive
truth, that hath all truths in the bosom of it. "We will find every
truth of God comprehended in this, that he is God. For example,
The truth relating to the election of some from eternity is summed
U|j in this, that^God is the sovereign Elector. The truth relating
t ) redemption is summed up in this, that he is the God Eedeemer.
The truth relating to our reconciliation with God, is summed up
in this, That he is God in Christ, reconciling the world to him-
self. The whole truth relating to justification is comprehended in
this, that he is the Lord our righteousness, God the justifier, that
sot forth Christ to be a propitiation through faith in his blood, to
declare his righteousness in the remission of sin, that he may be
just, and the justifier of them that believe in Jesus. The truth
relating to sanctification is summed up in this, that he is God, the
holy God, the sanctifier. — All truths, every truth points at this
truth, that he is God ; and all the truths of the Bible, and of the
glorious gospel centre in this. This is the substance and sum, and
the all of them ; that he is God : Ye are my witnesses, that I am
God.

The sum of all the errors that we are called to witness against,
lies in this, not witnessing that he is God. I say, they are all
summed up in this, the denying that he is God. Every error is a
denying of God; and the refusing to witness against any error, is
a refusing to witness that he is God : for every error in principle
or practice is so far a denying of God ; therefore it is said of some.
They profess to know God, but in works do deny him, while they
live an ungodly life. Evil works are just a denying of God ; or, a
denying that he is God. And all errors in principle are ' also
summed up in this, a denying of God, or saying, with the fool in
his heart, There is no God. And to embrace any error is just to
deny God, or some attribute of God, and some part of his name.
To deny the truth of God, is to deny the God of truth. The root
and spring of every error, is the same with that of the error of
the Sadducees, to whom Christ said, Ye err, not knowing the scrip-

WITNESSES CITED FOR GOD. 359

tui'es, nor tlie power of God. Every error flows from ignorance
of God and the word of God. As the first command requires us to
know God, so it forbids to deny God ; intimating, that a not know-
ing God, is a denying him. * * * Legalists deny and darken
the gospel of God. Corruption in doctrine is a denying and de-
stroying the truth and veracity of God ; corruption in worship is a
denying the purity and spirituality of God ; corruption in disci-
pline is a denying and discrediting the power and authority of
God as a just correcter of the disorders of his family ; corruption
in government is a denying the dominion and sovereignty of God
in Zion, as the great Euler in Jacob, to the ends of the earth.
Christ's name and his government are put together, Isa. ix. 6 ;
" The government shall be upon his shoulder : and his name shall
be called Wonderful, Counsellor, The mighty God, The everlast-
ing Father, The Prince of Peace." To pretend to give him his
name, and yet to rob him of his government in the visible church,
is to separate what God hath joined, and hath made inseparable,
without sacrilege. It is true, some now-a-days make discipline
and government small things, as being neither essential nor funda-
mental ; but, if they be not so in themselves, yet they are so much
so, by virtue of the authority of God stamped upon them, that
contempt thereof, when once made known and attained, is as dam-
nable as is ignorance of, and error in fundamentals. In a word,
every error, every corruption in the church of God, is a denying
of some letter of God's name ; denying of some word of God, and
of some thing whereby he makes himself known : and not to wit-
ness against the errors and corruptions of the time wherein we
live, it is just a refusing to witness for God, or to be witnesses
that he is God. — The witnessing work then of God's people, is
summed up and comprehended in this, their being witnesses that
he is God.

We proceed now to make some application. Is it so, That this
is the sum of our witnessing- work, to witness that he is God, to
what he is, and what he hath revealed himself to be in his word ? '
Then, by way of information.

Hence, see what an honourable work it is to be called forth to
witness for God. It is a great honour and dignity. And what-
ever truth of God we are called to witness for, it can be no trifle
you are employed about, for it is summed up in this, and carries
in it a testimony, that he is : and God reckons himself concerned ;
his very being is concerned in any faithful testimony that is lifted
up for his truth and name. And they that are his witnesses have

360 WITNESSES CITED FOR GOD.

this testimony ; he intimates it to themselves : therefore he says,
Ye are my witnesses, that I am God.

Hence see the nature of sin, it is a saying, upon the matter,
There is no God. Every sin and error strikes at God, and denies
that he is God. Tlie malignity of sinners is such, they witness
against God. They are so far atheists, that will not join in, but
rather oppose any faithful witnessing work ; they will not bear
witness that he is God. The devil hath so far blinded the world,
as to make them practically assert, there is no God, or none but
the god of this world who hath blinded the minds of them that
believe not, so as they will not set to their seal, that God is true,
or that God is God. Oh ! how degenerate is the human race from
the happy state in which they were first created, that there is none
to bear witness for their Creator among them ! None saying in
earnest. Where is God my Maker ? till by a new creation, he
form a number of witnesses for himself, to shew forth his praise,
and create tbem for his glory, Isa. xliii. 7.

Hence see the nature of faith : it is a giving God a testimonial,
as it were ; a bearing witness that he is what he is : it is a witness-
ing that he is what he hath said in the word he is ; it is a witness-
ing what he is in himself, what he is in Christ, what he is in the
Spirit, what he is to Zion, what he is to them in the promise.
Your faith of the laAV, is a believing that he is a terrible God
out of Christ ; that in the law, he is a God dishonoured by our sin,
a God threatening wrath and damnation against all sinners, and
against you in particular. Your faith of the gospel, is a believing
what he is in Christ, a God reconciled in Christ, a God calling you
to be reconciled to him, because he is pacified in Christ toward you
for all that you have done ; a God calling you to return to him,
and come in to his bosom, and to be his witnesses, first before God
and conscience, that he is a God of peace : and then before the
world, by confessing him with your mouth, and making your light
shine before men, that they seeing your good works may glorify
God: therefore,

Hence see the duty of the day. "Why, what are we called to ?
Sirs, when the enemies are saying ; Where is your God ? When
there comes to be, as it were, competitors with our God, the God
of glory, when there are, as it were, different-like Gods upon the
field ; when their God leads them one way, and our God leads us
another way: Why, Sirs, how shall it be known whether the
God whom we worship is God ? Why, it seems to be brought to
a question, as it was once, 1 Kings xviii. 21, " How long halt ye

WITNESSES CITED FOE GOD. 361

between two opinions ? If tlie Lord be God, follow him : But if
Baal, then follow him." * * *

But I would apply the subject next in a word by way of exami-
nation. Try and examine yourselves whether or not you be fit for
witnessing openly at h communion-table that he is God : whether
you be of those who are true, faithful, honest witnesses for him,
of whom he says. Ye are my witnesses, that I am God. — How
shall we know it ? Why, if you be true witnesses for him, then.

Ye are witnesses against yourselves. You are surely witnesses
against your own sins ; witnesses before God, and content to be
witnesses before the world, with reference to your sinfulness. O
you are witnesses that your heart and nature are corrupt; ''The
heart is deceitful above all things, and desperately wicked," Jer.
xvii. 9 : that your hearts are hearts full of wickedness ; that your
hearts are a hell full of devils, full of all abominations ; that you
are sinners, the chief of sinners. If you are witnesses for God, you
are witnesses against yourselves, and all your sins and abomina-
tions ; and are loathing yourselves.

If ye are true witnesses for God, then you will be ready to wit-
ness for every truth of God, and against every error, and every
thing that tends to dishonour the name of God, that tends to the
denying that he is God, in whatever revelation he makes of his
name ; " Thou boldest fast my name," Eev. ii. 13.

If ye are witnesses that he is God, your faith and hope will rest
and depend on this leading truth, this truth of all truths, this cen-
tre of all truths, That he is God : I say, your faith will terminate
and rest upon God the object of faith. He is not the object of
fancy or imagination. The object of faith is God, the eternal,
invisible God in Christ. It is but a delusive faith, if your faith does
not terminate on God. The object of faith is not Christ : but as
he is the Christ of God ; and it looks to God in Christ. It is not
the word; but as it is the word of God. It is not the promise;
but as it is the promise of God : Yea and Amen in Christ, to the
glory of God. The object of faith is not the blood of Christ ; but
as it is the blood of God. It is not the righteousness of Christ ;
but as it is the righteousness of God. — Faith looks to God and rests
upon a God. The faith and hope of a true believer terminates
and rests itself upon this. That he is God ; hope for eternal life in
him, and from him, because he is God, 1 John v. 11. And if God
be giving you his testimony this day, saying, Ye are my witnesses,
then you will be giving him your testimonial, saying, He is God j
he is Emmanuel, God with us ; Jehovah our righteousness.

862 WITNESSES CITED FOR GOD.

Your witnessing for God will be a practical witnessing; endeav-
ouring in your conversation, by your profession, by your walk, to
glorify God before the world ; " Let your conversation be as it
becometh the gospel of Christ ;" '' stand fast in one Spirit, with one
mind striving together for the faith of the gospel," Phil. i. 27.

In a word, if you be witnesses for God, you will have the wit-
ness in you: for, "He that believeth on the Son of God hath the
witness in himself," 1 John v. 10. — You have the Spirit of Christ
in you ; and, indeed, when the Spirit of Christ is in a man, it leads
him to a dependence on Christ without him ; on Christ in a word,
and upon a God in Christ, and to witness that he is God.

I shall now close with a word of exhortation. 0 Sirs, let these
that never were witnesses to this great truth, that God is God, that
the Lord is God, 0 let them bear witness that he is God, by coming
to Christ, and believing in him ; this is to witness, and the leading way
of witnessing, that he is God ; 1 John iii. 23, " This is his command-
ment, That we should believe on the name of his Son Jesus Christ."
John vi. 40, " This is the will of him that sent me, that every one
which seeth the Son, and believeth on him, may have everlasting
life." And God gives testimony for Christ that he is God, the true
God and eternal life, 1 John v. 11; "This is the record, that God
hath given to us eternal life, and this life is in his Son." As we are
called this day to believe in the Son of God, so to believe in God
and to attest that God is true; for, he that hath received God's
testimony concerning Christ, hath set to his seal that God is true.

Why, Sirs, if you believe in Jesus, that is the great thing that
you are called to, in order to witness for God. If you believe in
him, then you witness that God is a God of infinite wisdom, pro-
viding well for his glory and your good ; that he is a God of infi-
nite power, that supported Christ under the load of infinite wrath,
enabling him to satisfy infinite justice, and enabling him to destroy
principalities and powers, and conquer death : you will witness
that God is a God of infinite holiness, and see the glory thereof in
Christ's obedience unto death : by believing you will see that he is
a God of infinite justice; that he is the infinitely just God. This
is to be seen most clearly in the sacrifice of our Lord Jesus
offered up of himself to the satisfaction of justice. 0 how
justice shone in the man Christ Jesus, when upon the cross, be-
tween heaven and earth, deserted of God, the heavens darkened
above him, and the earth trembling below him, and he bearing the
whole load of wrath, that would have pressed us down for ever
and ever ! 0 you will be witnesses that he is an infinitely just

WITNESSES CITED FOR GOD. 363

God. And also, by believing you will witness lie is the true
an 1 faithful God : you will set your seal to his truth, believing
that he is truth, and that his truth is sealed by the blood of Christ;
and that he, in and by death, satisfied all the threatenings of the
law, and sealed all the promises of the gospel at once, and so
cleared the truth of God in both. In a word, you will witness
that God is a merciful God, by believing in Christ. You will be
a witness to the grace of God, as it reigns through the righteous-
ness of Christ unto eternal life.

Well, by believing in Christ,, you come to bear witness to this
truth, that he is God ; that he is a God of all glorious attributes
and perfections : By rejecting Christ, not coming to him, not be-
lieving in him, you deny God ; you make God a liar, instead of
being a God of truth ; you make God an impotent Deity, instead
of being a God of power ; you make him a cruel tyrant instead of
being a God of mercy : you deny all the attributes of God by
refusing to come to our Lord Jesus Christ. You deny God, and
you make yourself God. O Sirs, by unbelief you make God no
God, you make him nothing at all; and you make yourselves God
and yourselves all : but by faith in Jesus you will make yourselves
nothing, and God to be what he is, All and in all ; and unto you
wisdom, righteousness, sanctification, and redemption.

Tell me O sinner, can you receive the record of God concerning
his name ? What is his name ? He hath a name bearing relation
to you ; his name is the Lord thy God. He not only says in the
covenant of promise, what he will be, I will be thy God ; but he
tells what he is to you, I am the Lord thy God. O Sirs, are you
able to receive this ? May the Lord make you able this day to
receive it on the bare word of God, and to drink in his name, that
he is God, and that he is the Lord thy God ? Why does he say,
I am the Lord thy God ? Why yours ? Even because he is
Emmanuel, God with us, God with you, God with me ; your God,
and my God. How may we give God such a name, or define him
after this manner, by his relation thus to us ? Because we may
define him, as he defines himself. Here we are called to witness
what he calls himself. He calls himself, the Lord our God • I am
the Lord thy God. Here the whole of his name, bearing a relation
both to himself and us ; what he is in himself, and what he is to us,
I am the Lord thy God. The Lord Jehovah has mixed our name
and his together. This is the good news of the glorious gospel, that
comes to us, I am the Lord thy . God. We dare not give him
another name, because, as he thus defines himself, so the Son of his

S64r WITNESSES CITED FOR GOD.

bosom defines him tliis way ; when he ascended to heaven, he said,

I ascend to my Father, and your Father ; to my God and your

God. He left his Father's name behind him : he is my Father and

your Father ; he is my God and your God : I am the Lord thy God.

It is true, it is a general name, that belongs indefinitely to all tlie

visible church ; but if it be received by the hearing of faith, then it

infers a peculiar privilege, and your special interest in him as your

God forever and ever. Can you therefore receive this name of God,

when he says, I am the Lord thy God ? God knows best how to

define himself. It is the worse for us, that he mixes our name irt

with his ; that he puts us in his name, as he is a God in Christ,

saying, I am the Lord thy God ? His name is, I AM that i am ;

and as sure as I am, so sure I am thy God. I am that I am, says

it ; I am thy God, and thy assurance of faith ; and of my being thy

God, is to be founded on the faith of my being what I am. As

sure as I am God, thou may depend upon it, I am the Lord thy

God.

0 Sirs, can you take this name ? Can you take it to you upon
his bare word ? Whatever you are, whatever wicked nature you
have, and however greatly you have offended this God, yet when
he comes to you this day, with this name and proclamation, I am
the Lord thy God ; I am Jehovah thy God, because I am Emman-
uel : he is Emmanuel, God with us ; a God for us, and God to us;
a God to save us, a God to bless us, a God to be a heaven and
happiness to us through all eternity. 0 ! what think you of this
name of God ? Tell me, O sinner, can you gladly receive this
name ? Know you the Lord, that he is God ? Not we, but he us
made : not we, but he us saves ; not we, but he is God. Ye shall
be as gods, was the first temptation : the power of it is never broken

till you can say, Not we, but he is God. It is he that is God :

and he is the Lord our God.

O poor soul, are you gladly welcoming this name of God ? Are
you receiving and embracing it ? Are you glad that God comes
to you with such a name as this ? Do you receive and believe,
and take it on God's word, that he is God; and being God he is
the L(jrd, thy God ? Why, then he is taking you for his witnesses
this day ; and he is glad to have your testimonial, in the midst of
this atheistical age, when so many are denying God, making them-
selves and other things to be gods. He is calling you to witness
for his name : and if you answer his call, he is marking your name
in Zion; for, when God writes the people, and counts that this
man and that man was born there, he records their names as wit-
nesses for him, saying. Ye are my witnesse&-that I am God.

WITNESSES CITED FOR GOD. 365

ADDRESS,

AT THE

CONCLUSION OF THE SOLEMNITY.

Seeing, on this occasion, you have been hearing what God
says to you in these words, Ye are my witnesses, that I am God ;
it may, perhaps, be enquired, 1. Why, and upon what considera-
tions are you to witness? 2. In what cases? 3. How, and by
what means, and in what manner may you do so ?

Why, and upon what considerations are we to witness ?

The command of God should sway us. We are commanded to
"hold fast the form of sound words," 1 Tim. i. 13; to "hold fast
the profession of our faith without wavering," Heb. iv. 14, and x.
23. "Be not thou therefore ashamed of the testimony of our
Lord," 2 Tim. i. 8.

You are called to this duty, because it is for the honour of God
that we be witnesses for him that he is God ; and for the honour
of the Lord Jesus, that we be witnesses that he is God. God has
sworn that to him every knee shall bow. By honest and faithful
witnessing for him, we bow and pay homage to him.

You are called to this, because it is commendable. God not only
commands, but commends this duty. — We find the chiirch of Per-
gamos commended for this ; " Thou boldest fast my name," Eev.
ii. 13. It was commendable in Paul the apostle, that ho had
fought the good fight of faith. It was commendable in John, that
he confessed the Lord Jesus, and denied not, but confessed that he
was the Christ. It was commendable in the church, that they
overcame " by the blood of the Lamb, and by the word of their
testimony," Eev. xii. 11.

You are called to it by the example of our Lord Jesus, who
witnessed a good confession before Pontius Pilate : when he asked,
Art thou a King ? " Jesus answered. Thou sayest that I am a
King. To this end was I born, and for this cause came I into the
world, that I should bear witness unto the truth," John xviii. 37.
Again,

You are called to it from the consideration of the great advan-
tage of being his witnesses. O Sirs, what great advantage is it ?
Why, I shall inform you of several advantages thereof.

They who are true witnesses for God and his truth, they are

866 WITNESSES CITED FOR GOD.

honoured of God. As tliej are not ashamed of him, so lie is not
ashamed of them. The witnesses spoken of, Heb. xi. it is said of
them, " God is not ashamed to be called their God," verse 16. He
owns them ; and is not this an advantage ?

He strengthens them. This he did to Paul, 2 Tim. iv. 16, "At
my first answer no man stood with me, but all men forsook me :"
verse 17, "Notwithstanding the Lord stood with me, and strength-
ened me." And is it not a great advantage likewise to his wit-
nesses.

That he puts honour on them, even before the world ? Indeed,
they are the most hated persons in the world ; Ye shall be hated
of all men, for my name's sake. Yet the Lord orders matters so,
that they are honoured, not only by God, but sometimes by men
also : " Them that honour me I will honour, and they that despise
me shall be lightly esteemed," 1 Sam. ii. 30. Again,

The advantage of it lies in this, that they came to be preserved
in a day of temptation ; " Because thou hast kept the word of my
patience, I also will keep thee from the hour of temptation," Eev.
iii. 10. How comes it that many have fallen in the hour of temp-
tation at this day ? They have been careless about, and have not
made conscience to keep the word of Christ's patience. Again,

It is an advantage to these that are his witnesses, that they are
admitted to communion with him. The more they witness and
declare with the apostle, 1 John i. 1, that which they have seen
and heard, and handled of the word of life, the more communion
they have with God ; for, after this witnessing for the Lord, it im-
mediately follows, verse 3, " Truly our fellowship is with the
Father, and with his Son Jesus Christ." Again,

Honest witnessing for Christ gives evidence that they are of
God. We read, 1 John iv. 3, Whosoever confesseth that Jesus
Christ is come in the flesh, [together with all the truths that relate
to, depend upon, and are necessarily connected with it, he gives
evidence that he] is of God.

It is a great advantage to ourselves, and I may add, to others
also; for, honest witnessing may excite others to embrace the
truth, and confirm other witnesses therein : whereas, not confessing
the truth may be stumbling to the godly, as Peter's dissimulation
was. Gal. i. 13.

Another reason or motive for encouraging to witness for God, is
the great disadvantages of not witnessing. I will tell you three
disadvantages of not witnessing for the Lord.

It tends to bring on temporal judgments. We read, Jer. ix. 9,

WITNESSES CITED FOR GOD. 867

after it was said, verse 3, " Tliey are not valiant for the truth upon
the earth ;" it is added, " Shall I not visit them for these things ?
saith the Lord : shall not my soul be avenged on such a nation as
this?" * * *

Another disadvantage is, that as it brings on temporal, so it
likewise procures spiritual judgments. When people receive not
the truth in love, God justly gives them up to strong delusions to
believe a lie. 2 Thess. ii. 11. — And these who do not witness, they
expose themselves to apostasy. God may justly leave them to
partial apostasy, as Peter, who denied his master ; or total apos-
tasy, as the Jews, who were rejected from being the people of God.
— Another spiritual judgment is, that it brings sore anguish and
terror to the consciences of those who refuse to witness for God in
their day. There is a word, 1 Tim. vi, 10, " For the love of
money is the root of all evil : which while some coveted after, they
have erred from the faith, and pierced themselves through with .
many sorrows." In the margin it is. They have been seduced
from the faith. People who have voluntarily erred from the faith,
or been seduced by the snares of the times from it, they have
pierced themselves through with many sorrows.

Eefusing to witness God brings eternal wrath, the wrath of God
upon them who continue to reject the testimony of God, and to
neglect to witness that he is God, in the several relations he makes
of himself to them in his word : "If any man drawback," says
God, "my soul shall have no pleasure in him," Heb. x. 38. " The
backslider in heart shall be filled with his own ways," Prov. xiv.
14, "If we deny him, he also will deny us," 2 Tim. ii. 12. "As
for such as turn aside unto their crooked ways, the Lord shall
lead them forth with the workers of iniquity," Psal. cxxv. 5. For
" whosoever therefore shall be ashamed of me and of my words, in
this adulterous and sinful generation ; of him also shall the Son of
man be ashamed, when he cometh in the glory of his Father, with
the holy angels," Mark viii. 38. "No man having put his hand
to the plough, and looking back, is fit for the kingdom of God,"
Luke ix. 62. " Whosoever shall deny me before men, him will I
also deny before my Father which is in heaven," Matt. x. 33.

Another motive may be drawn from Christ's appearing for us in
heaven ; therefore we should be his witnesses on earth. Thus the
apostle argues, Heb. iv. 14 ; " Seeing then that we have a great
High-priest, that is passed into the heavens, Jesus the Son of God,
let us hold fast our profession." See Heb. x. 23, "Let us hold
fast the profession of our faith without wavering."

868 WITNESSES CITED FOR GOD.

Anotlier motive is, the preciousness of tlie truths of God we are
called to witness for. What is the great thing you are called to
witness? Even to witness that he is God ; to he witnesses for the
truth of God, and the God of truth. Every truth is a part of
God's name, and of his word ; and though there are many precious
truths, yet they are all one thing in God. Our God cannot be di-
vided ; therefore, by your refusing to witness for God, in any of
the precious truths which he has held out to us in his word, you
refuse to witness that he is God, in this revelation of his name.
Every truth is a precious pearl of the Mediator's crown.

2dly, In what cases are we to witness ? I shall only say a few
words upon it. We are sometimes called to witness publicly, if
God should call us before cou.rts, as in the case of the apostles :
and sometimes more privately, perhaps to particular persons, to
give every one a reason of the hope that is in you : sometimes
called in company to defend the truths of God, and his name,
when blasphemed by others ; and to do what we can to witness
for God. We should endeavour every one to have that for our
motto, the apostle speaks of himself, I am set for the defence of
the gospel. This should be our motto also, I am set for the de-
fence of the name of my God, because we are his witnesses that he
is God.

There are two or three cases especially wherein we are called
to witness for him ; namely,

In times of defection. The neglect of this was complained of,
Jer. ix. 3 ; " They were not valiant for the truth upon the earth."
When many of Christ's disciples " went back, and walked no more
with him. Then said Jesus unto the twelve. Will ye also go
away ?" John vi. 66, 67. When their defections from the truth,
or any strange errors or strange apostasies, or strange principles tak-
ing place, then we are called to cleave to, and witness for the truth.

In times of doubting. John bore witness to the truth, when the
Jews were not come the length of denying, but in a suspense about
the coming of Christ, John iii. 33. When some of the Lord's
children may be in a doubt about such and such a truth, then we
are called to witness. Our Lord Jesus says, John v. 33, that John
did bear witness of him ; and it was in a time wherein many were
doubting about the truth. We ought to witness for the truth, in
order to the fortifying of the faith of those who are ready to
waver.

We are called to witness, particularly in a day of temptations.
Wlien there are many snares and temptations to lead us away from

WITNESSES CITED FOR GOD. 869

the Lord and from the trutli, tlien it is a time of testifying and
witnessing. Our Lord gives us an example of this: wlienever
Peter began to tempt liim to that whicli was contrary to liis name
and truth, and glorious design, he says, " Get thee behind me,
Satan." Why, can a saint be a Satan ? Yes, When he tempts to
any strange principles, and to desert the cause of God ; then we
may say to a saint, '' Get thee behind me, Satan." In times of
temptation we are called to witness for him.

In times of persecution ; when the cause of Christ is a persecu-
ted cause. You see Peter and John, Acts iv. 8, — 12, when they
were imprisoned and persecuted, how readily did they witness at
such a time before their judges ? They told them. The stone
which the builders rejected, the same '' is become the head of the
corner," verse 11. When prohibited to preach in Christ's name,
they undauntedly reply. Whether we should obey God or man,
judge ye, verses 19, 20.

In a word, a time when there is few to witness, is a time we are
called particularly to witness for God. I remember the apostle
Paul, 2 Tim. i. 15, after he had said, verse 8, " Be not thou there-
fore ashamed of the testimony of our Lord;" then he adds, "All
they which are in Asia be turned away from me:" therefore do
not ye turn away ; Be not ashamed of the testimony of our
Lord.

3dly, The next question was to enquire, How or by what means,
and in what manner are we to be his witnesses ?

By what means. Would you be honest witnesses for God, and
witnesses that he is God ? I would advise you,

To seek the lively faith, the rooted faith of all the truths ye are
called to witness for ; " With the heart man belie veth unto righte-
ousness, Eom. X. 10. And as David said, Psalm cxvi. 10, "I
believed, therefore have I spoken :" so let this be your way, I be-
lieve therefore I speak ; I believe, and therefore witness. I close
by faith with such a truth, and therefore witness. Seek to be
established in the faith of the truth.

Call in the help of the Spirit of God, and make use of the sword
of the Spirit, which is the word of God, for the defence of the
truth ; for, it is your safety to cleave to the cause of Christ, what-
ever be the consequence : let no event be your rule, but let the
word of God be your rule. Eemember the warning Christ hath
given you, John xvi. 1, and 33, verses compared, " These things
have I spoken unto you, that ye should not be offended." Christ
warns them of what they might expect, that so they might not be

24

o70 WITNESSES CITED FOR GOD.

discouriigecl wlien trials for the trutli come on. Well, These
things have I spoken to you : " They shall put you out of the
synagogues : yea, the time cometh, that whosoever killeth you will
think that he doeth God service." And verse 33, " These things
have I spoken to you, that in me ye might have peace. In the
world ye shall have tribulation."

Again, call in the help of the Sp'irit of God for furniture in
order to witnessing- work. "What furniture ? Even that which is
treasured up in the glorious Head. In Christ, the Head, it is to be
forthcoming for the members. Chi'ist is anointed with the Spirit
above measure ; "I have put my Spirit upon him : he shall bring
forth judgment to the Gentiles," Isa. xlii. 1. It is that Spirit that
is promised to all his members, Isa. lix. 21, " My Spirit that is
upon thee, and my words which I have put in thy mouth, shall
not depart out of thy mouth, nor out of the mouth of thy seed, nor
out of the mouth of thy seed's seed, saith the Lord from hence-
forth and for ever." Therefore, 0 Sirs, call in the help of the

Spirit. And,

As to the manner of witnessing. O Sirs, seek of the Lord to
help you to witness in the following manner ; namely, to witness
for the truth fully ; for all truth, without minching any of the
truths of God : and to witness freely ; without constraint or com-
pulsion ; to witness openly, without shame ; and to witness boldly,
without fear ; and with holy courage : also to witness meekly,
without pride. It is said, 1 Peter iii. 15, that we are to give " a
reason of the hope" within us ''with meekness and fear;" in the
margin it is, with meekness and reverence. 0 Sirs, have a
regard and reverence to all these truths ye are called to witness
for. Eemember, God is in eve!-y truth ; and when you witness for
any truth you witness for God. Therefore, see that your wit-
nessing be done with reverence and godly fear. Eeverence every
truth of God. See that your witnessing be a humble witnessing.
O ! how humbly did John the Baptist witness for Christ, when he
witnessed for him, and said, He that cometh after me is preferred
before me, the lachet of whose shoes I am not worthy to unloose !
We ought to witness uprightly, without hypocrisy ; and out of
love to Christ, and zeal for the glory of God, the credit of his
cause, and the honour of his truth. Again, O ! endeavour to wit-
ness joyfully; be not disheartened whatever trials you come imder:
witness, I say, joyfully. It is said. Acts v. 41, They rejoiced
" that they were counted worthy to sufi'er shame for his name."
We ought also to witness innocently, without giving offence, or

WITNESSES CITED FOR GOD, 371

any just occasion to any to speak evil of us. Again, you should
"witness constantly, without fainting or giving over, till we have
finished our testimony ; He that endureth to the end, shall be
saved. Be faithful unto death, and I will give you a crown of
life. Lastly, O endeavour to witness dependently, without confi-
dence in the flesh ; depending on the grace of Christ. Though
you had as much grace as the apostle Peter, yet, if you depend not
on the Lord Jesus, you will, with Peter, deny him ; Before the
cock crow twice thou shalt deny me thrice. Endeavour to witness
dependently on the grace that is in Jesus Christ ; otherwise, who
knows how soon you may, as it were, be thrown on your back
with the temptations of the times, that have carried so many down
the stream. Think what a trial the poor apostles were brought
unto when Jesus was crucified and laid in the grave ; there was
no appearance of him as yet, and they began to say, " "We trusted
that it had been he which should have redeemed Israel," Luke

xxiv. 21. They began thus to doubt of the great truth they

seemed to be established in ; this fundamental truth. * * *

SERM:o]sr XVII.

The Comer's Conflict;

OR, THE beginner's BATTLE WITH THE DEVIL,
WHEN ESSAYING TO COME TO CHRIST BY

FAITH.*

" And as he was yet a coming, the devil threw him down and tare

him.^^ — Luke ix. 42.

Here is tlie history of Christ's healing a lunatic child, whose
father came to the disciples, and they could not cure him ; and
now he cometh to Christ. As we ought to come to Christ ourselves
for healing, so we ought to bring our children to him ; and when
servants and other means can do us no good, we ought to go to the
master, and look over the head of all ministers and servants.
After Christ had reproached the disciples for their unbelief, he
gives the poor man an encouraging word concerning his soni
" Bring thy son hither," verse 41. Bring him to me. We ought
to bring our sons and our daughters to Christ; to bring our
diseases and all our various cases to Christ. But after this en-
couragement, follows a trial in the text : " As he was yet a coming,
the devil threw him down and tare him."

In which words we have three things observable, namely,

1. An excellent duty ; that is, " coming " to Christ.

2. An eminent trial and heavy dispensation that befel the comer,
" The devil threw him down and tare him."

3. The time and juncture when this heavy trial and great
affliction befel him, namely, " As he was yet a coming."

Hence we may observe the following particulars.
The best course that any can take for relief from whatever afflicts
them, is to come to Jesus the Saviour.

* This subject was handled in two Discourses. The first was delivered at an
evening exercise, on Saturday, July 19, 1735, before the celebration of the sacra-
ment of the Lord's Supper. The second was preached on the Monday, after the

administration of that ordinance.

(372)

THE comek's conflict. 373

They wlio come to Christ for help will be an eye-sore to hell and
the devil ; he will be sure to fly upon them.

They who come to Christ for help and healing, though they may
be sure he will help and heal them, yet they may find their case
worse before the relief come ; they may be thrown down, and torn,
as it were, to pieces by the way. Or thus, Christ may undertake
to deliver people, and yet their distress may grow upon their hand
before their deliverance come. Here is Christ's undertaking, Bring
him hither to me. Here is the person coming with hope of deliver-
ance, he is on his way coming to Jesus ; and yet, behold, here is a
dreadful dash, a mighty trial to faith and hope, both in the father
and son: yea, after he was come to the physician, and the healing
word spoken, as you see, Mark ix, 25, 26, where this same history
is recorded, with other circumstauces ; " The spirit cried, and rent
him sore, and came out of him : and he was as one dead ; insomuch
that many said, He is dead."

Well then, the doctrinal observation, we would incline briefly
to prosecute from these words, may be framed as follows.

That people, who come to Christ, and whom he undertakes to
heal and help, may have their distress growing on their hand,
before the deliverance come, which yet will certaialy come.

It is in this case, as it was with Israel in Egypt, God saw their
af9.iction, and undertook to come and save them; and yet, behol'J,
their deliverance comes, their bondage becomes heavier than
before. The darkest time of the night may be before day break.
Thus it was with Israel, in returning from Babylon, to rebuild the
temple in the days of Ezra and Nehemiah. — The king gives
commandment to go and build ; God stirs up the civil authority to
give encouragement to them : but quickly the haters of Zion, mis-
representing the work, procure an order to cause them desist from
it. This doctrine then is verified both with relation to God's
public work towards a church, and his particular work on the
souls of his people, as you see it was with the ruler of the syna-
gogue, Mark v. 23, that applied to Christ in behalf of his daughter at
the point of death, that he might come and heal her. Christ went
with him : but see what sad news he gets from his house, Trouble
not the Master, for your daughter is dead, verse 35. And now they
looked upon the matter as hopeless, though yet Christ was on his
way to save her.

The method we would lay down, for the further prosecuting this
subject, through divine aid, shall be the following.

I. We will speak a little of coming to Christ.

87-i THE comer's conflict.

II. Enquire in what respects matters may grow worse with
people, even when they are thus coming to Christ.

III. Enquire into the reasons whence it is that people who come
to Christ for help, and whom he undertakes to help, may find their
distress grow before their deliverance come.

IV. Make some application of the whole,

I. "We are to speak a little of coming to Christ. There are

only two things I would observe here.

Coming to Christ imports a view that vain is the help of man ;
vain is the help of the creatures ; vain is the help of ministers,
means and ordinances, of themselves. Thus it was here with the
father of the child ] "1 besought thy disciples to cast him out ; and
they could not," verse 40, So they who come to Christ find all
other refuges fail them, Psalm cxlii. 4 ; other physicians were of no
value. None come to Christ till they can do no better ; yet he is
content with such comers that see there is no other shift for them.

This coming to Christ imports a putting the work in his hand ;
" Master, I beseech thee to look upon my son :" he prays, and he
brings him to Christ at the Lord's call. They that truly come to
Christ for help, they put the work in his hand, and give him em-
ployment in his saving offices, looking on him as able, and willing,
and ready to save: the disease is half cured when it is laid at
Christ's feet. Happy they that come thus to him, and intrust him
with their souls, and trust with their cases : " Commit thy way
unto the Lord ; trust also in him ; and he shall bring it to pass,"
Psalm xxxvii. 5.

II. The second head proposed was, to enquire in what respects
may matters grow worse with people, even when they are thus
coming to Christ. Here two things are recorded; 1. Satan's
assault, " The devil threw him down." 2. How he used him, "And
he tare him,"

They who come to Christ, before they get the deliverance which
is insured to them, they may meet with down-casting providences ;
The devil threw him down. They may be cast down with dis-
couragement and despondency for a while ; cast down with fears
and doubts ; cast down with jealous apprehensions and unbelieving
thoughts. Believing souls, after their coming to Christ, much
more as they are coming at first, may be greatly cast down ; O my
God, my soul is cast down within me, Psalm xlii. 6. They may
be cast down with a multitude of perplexing thoughts, despairing
thoughts, and manifold objections and scruples, their mind raises^
or rather unbelief frames within them.

THE comer's conflict. 375

TJiey may not only be thrown down, but torn by the way ;
" The devil threw him down and tare him." Whenever a man
begins to come to Christ, and the devil begins to fear he shall lose
his possession, then he rages against that man, and would tear him to
pieces. Therefore think not strange that beginners in religion and
such as are coming, or but lately come to Christ, or even these
who have come formerly, and are coming again to him, may be
mightily assaulted and attacked by all the powers of hell. So long
as people remain at a distance from Christ, the devil does not med-
dle with them ; He keeps the house, and the goods are at peace ;
but in coming to Christ they may lay their account to be torn by
torments, torn by terrors, and blasphemous suggestions ; they may
lay their account with fier}'- darts. When we expect the Lord is
about to remove one burden, he may lay on another, that he may
have the more mercy on us.

III. The next thing proposed was, to enquire into the reasons
whence it is that people, who coming to Christ for help, and whom
he undertakes to help, may find their distress grow before their
deliverance come. Whatever malicious hand the devil hath in
this matter, God hath a holy hand in permitting it.
God's design in it is to shew his wisdom and power.
It is to manifest his wisdom: how can he advance his work, by
the stops in the way of it ; and enrich his people, by impoverishing
them, enlarge them, by imprisoning them ; and give them meat
out of the eater, and sweet out of the strong.

It is to evince his power ; how he can support them under, and
deliver them from their distresses, which would not appear so
much, if their distress came not to a height. He suffers them to
be dejected and torn, that his wisdom and power may appear the
more evidently in lifting them up and healing them.

It is to check the unbelief that attends our faith in coming to
Christ. Sometimes when we commit our case to him by faith, we
do not exercise this faith to a-patient waiting for the Lord. Christ's
word to his people is, " Come unto me," Matt. xi. 28 ; and his last
word is, "Abide in me," John xv. 4. It is well done to come,
but, alas ! we do not abide ; and therefore, to check our unbelief
in coming, as it were, but one step, and going back the next step,
he shews the need of going forward, by letting loose the enemy,
and suffering matters to grow worse with us.

It Is to raise the worth and esteem of his mercies in the hearts
of these who come to him. We usually do not know the worth
of mercy, till we be deprived of it ; nor the worth of deliverance,

876 THE comer's conflict.

till the distress be extremely great : help is tlien highly esteemed,
when we can say, ''I was brought low, and he helped me."

It is to try our faith, whether or not it be such as will not only
come to Christ, but also abide with him till he work the deliver-
ance ; and if we can keep our eye upon the deliverer, when the de-
liverance is delayed ; our eye upon the promise, when cross provi-
dences appear ; and can hope against hope. He designs the
trial of faith for the present, and a more glorious issue there-
after.

lY. The last general head proposed was. To make some applica-
tion. Is it so, That people who come to Christ, and whom he un-
dertakes to heal and help, may have their distress growing on their
hand, before the deliverance come, which yet will certainly come ?
Hence we may see,

"What a cruel enemy the devil is to immortal souls, and their
eternal salvation: for, whenever a soul begins to mind religion in
earnest, and to come to Christ for help and deliverance, then that
soul becomes the object of the devil's spite and malicQ. As long
as people remain graceless, and Christless, and formal, the devil
will let them enjoy themselves, and hugs them asleep in their se-
curity ; but as soon as they begin to come to Christ, then he will
attempt to cast them down and tear them, and stirs up all his
wicked instruments, either to discourage and ridicule them, or to
tear their name and reputation to pieces, and to persecute them
with tongue or hand, or to raise a hue and cry against them, as if
they were turned distracted, and out of their wits. As they are
coming, the devil throws them down and tears them.

Hence see the reason of all the melancholy moods, heavy damps,
and great discouragements of many beginners, that are setting on
in the Lord's way ; though wisdom's ways be ways of pleasant-
ness, yet Satan, who is a liar from the beginning, would make the
world believe, that it is a bitter and unpleasant way ; and that the
beginning of religion is but the beginning of sorrows.

Hence see the difference between the conviction of the Spirit and
the temptation of Satan ; and the diflerence between the distress of
soul, that arises from a law- work before conversion, and that
which arises from the assault of the enemy of our salvation ; when-
ever conviction begins, and the soul comes to be troubled for sin,
and under fear of hell and wrath, Satan indeed fishes in the muddy
water, and mixes his temptations with the Spirit's convictions ;
and if he can bring all convictions to nothing, either by force or
fraud, he will do it, that the convinced soul may never come to

THE comer's CON'FLICT. 877

Christ for a cure : Satan will stand at Ms right Hand to resist him.
But the difference between them is,

The convictions of the Spirit are before a man comes to Christ,
and tend as a severe ''school-master to bring us unto Christ," Gal.
iii. 24. But the temptations of the devil are especially when a

man is coming to Christ, in order to keep him from coming.

If the Spirit of God, by a law- work, seem as it were to cast down
the man, and tear him to pieces, the design is to oblige him to go
to Christ for help and healing ; and to provoke him to come to the
Saviour, and fly to the city of refuge. But the design of the
devil's temptations, when he throws down and tears the soul, is,
when he is coming, or as he is coming to Christ, in order to de-
tain him from coming, or discourage him in coming.

The convictions of the Spirit are humbling, tending to make the
soul despair of help in himself, or in God out of Christ. The
temptations of the enemy are terrifying, tending to make the soul
despair of help in Christ, or in God through him : the former shuts
the door of hope by the law ; but the devil would shut the door of
hope by the gospel.

Hence see there is no ground to blame religion and religious
duties, notwithstanding discouragements and downcast ing trials in
the way of duty : though matters grow worse with you in the way
of duty, and in the way of coming to Christ, blame not yourself
for coming to Christ, because the devil attacks you by the way.
You have enough to charge yourself with, though you charge not
yourself foolishly. It would be far worse with you if the devil
and your own wicked heart prevail to take you off from the use of
promising means. When, like Peter, you cast yourself upon the
water to come to Christ, be not terrified, thoT^gh the devil raise a
storm; the Lord Jesus sits upon the floods, and ''is mightier than the

noise of many waters," Psalm xciii. 4. Never think the worse

of Christ, though matters seem to grow worse with you, when you
come to him for rest, and yet find trouble ; for it is the devil and
the ill-heart that breeds all the trouble ; keep honourable thoughts
of the Lord Jesus ; believe he can do for you, and wait till you
find that he will do. Bring wind from all cross providences to
hasten you nearer to your resting-place ; for all that comes to him
shall find rest in spite of the devil : some begun rest here in time,
however disturbed by the devil from time to time, and by unbelief,
until rest be perfected in heaven.

Hence see an evidence of a true believer and comer to Christ :
if the devil be no enemy to your faith, you may know it is a false

378 THE COMER S CONFLICT.

faith. Many have a faith that the devil is well enough pleased
with ; and therefore he never troubles them nor it : but if you.
have saving faith, it will be the eye-sore of hell; or if you be truly
coming to Christ, you may expect the devil to be upon your top.
No sooner doth true faith begin, but the sight of faith begins.
Some may . bless themselves they were never assaulted by the
devil, and yet they are but sleeping, as it were, in the devil's cra-
dle ; he is rocking them. Try your faith ; if it be from heaven it
will meet with opposition from hell: "Wq wrestle not against
flesh and blood, but against principalities, against powers, against
the rulers of the darkness of this world, against spiritual wicked-
ness in high places." Ephes. vi. 12. Therefore we are called, as
part of the Christian armour, to take " the shield of faith whereby
ye shall be able to quench all the fiery darts of the wicked," verse
16. The devil may let you peaceably go about duty ; read, and
pray, and communicate, because you may do these things carnally
and formally, and go to hell when all is done : but if once you be-
gin to come to Christ, or to go about any duty believingly, then
you are on the way to heaven, and if the devil can, he will draw
you back, and throw you down with discouragements, and tear
you with temptations, either as you are coming, or after you are
come. But it is always the best faith that is most opposed by the
devil.

This doctrine may be applied by way of address. To these who
never yet came to Christ for help and salvation, and to these who
are coming in obedience to his call.

To you who never yet came to Christ for help and salvation.
Oh ! stay not away from him for fear of the devil, lest he throw
you down and tear ^ou. Better be thrown down by the way in
coming to Christ, than thrown down to hell, with the devil at last,
by the hand of God, who will throw you and the devil down to
hell if you do not come to Christ. Better that the devil tear you
to pieces, when there is a Deliverer, even Jesus, at hand to deliver
you from him, than that God himself tear you to pieces when there
shall be none to deliver : " Consider this, ye that forget God, lest I
tear you in pieces, and there be none to deliver," Psalm 1. 22.
Come, otherwise you remain slaves to the devil and your lusts. O
be sensible of your slavery and malady ! Know none can save
you but our Lord Jesus Christ ; he is a mighty Saviour, and a mer-
ciful one : No name is given under heaven, whereby a sinner can
be saved, but by the name of Jesus. Put the work in his hand ;
put your soul in his hand. Bring him here to me, says Christ, to

THE comer's conflict. 879

tlie man here. O come and bring your children with yon ; hear
him saying, Bring your son to me, bring yonr daughter to me,
bring your soul and your case to me; O bring your disease to me,
bring your hard heart to me, and I will soften it ; bring your filthy
heart to me, and I will cleanse it ; bring your heart possessed of
the devil to me, and I will cast out the devil ; bring your seven
devils to me, and I will cast them out.

We address ourselves to you who are coming in answer to his
call. 0 be not dismayed, though the devil throw you down and
tear you as you are coming. Here is a Saviour ready to lift up,
whom the devil throws down; ready to heal, whom the devil
tears ; ready to help all that are hurt by the old serpent. It is his
trade to destroy the works of the devil. You may be always sure
that it is an evil spirit that is dealing with you, that would mar
and hinder you in your coming to Christ ; for the voice of the
Spirit of God is. Come ; The Spirit and the bride say, Come. The
Spirit of God, as a Spirit of bondage, may cast down the soul be-
fore it come to Christ, and in order to its coming ; but it is not the
Spirit of God that casts down the coming believer ; no, " Ye have
not received the spirit of bondage to fear," Eom. viii. 15. After
coming to Christ, and believing in him, it is only the devil that
casts down and tears you. Fear not the lion of hell : here is the
Lion of the tribe of Judah to defend you : it is imbelief and de-
parting from Christ, that may bring you to the greatest danger ;
therefore, Fear not, only believe.*

* This ends what was delivered on the Saturday evening. In the first edition
of this discourse, we are acquainted, that the Author enlarged the applieation, in
some other inferences, upon the Sabbath-day ; but the notes of that discourse
were not written. What follows, we are told, was delivered upon the Monday,
after the sacrament.

SERMON XVIII.

The Comer's Conflict

OR, THE beginner's BATTLE WITH THE DEVIL,
WHEN ESSAYING TO COME TO CHRIST BY

FAITH.*

"And as he teas yet a coming, the devil threw him down and. tare

him.^'' — Luke ix. 42.

[second SERMON ON THIS TEXT.]

This doctrine may be applied, at the time, in an exhortation or
advice particularly to these that are tempted and torn of the devil,
when they essay to come to the Lord Jesus. In order to your
being fortified, through grace, against his assaults and fiery darts,
there are only six sorts of temptations, I woidd, at present, en-
deavour to fortify you against, 1. "With reference to heart-
blasphemy. 2. With reference to heart-wandering. 3. With
reference to the commission of sin. 4. With reference to the
omission of duty. 5. With reference to unworthy apprehensions
of God. 6. With reference to self-murder. There are tempta-
tions with reference to all these that you need to be fortified
against ; while you are coming to Christ, Satan may attempt to
throw you down, and tear you in all these, and many other re-
spects ; but I shall touch a little at each of these.

There are temptations of Satan with reference to blasphemy,
whereby he would throw down and tear in pieces, as it were, the
souls of these that come to the Lord Jesus Christ. They may be
tempted to dreadful blasphemous thoughts, which are not to be
named, they are so detestable and abominable ; they are fearful
injections upon the mind, and very terrifying to a weak believer
that is coming to the Lord Jesus Christ. In order to your being
fortified against these, I would offer you the following advices.

1. Be not terrified with them, since they harm you more by
C 380 )

THE comer's conflict. 881

tlieir horror, than by their guilt. It is true, the guilt of them is so
great, that it is unpardonable to whom it belongs. These are
Satan's sins, and not thine ; and he shall answer for them, and not
thou. Though he lay these blasphemous thoughts at your door,
he is the father of them. Such thoughts are like lightnings cast
into a room, they have a great deal of horror ; but as the light-
ning springs not from any cause in the room, so these thoughts
proceed not from anything in thee ; not properly from thy corrup-
tions, for unregenerate men themselves abhor them : and though the
seed of all sin be in our nature, yet scarcely, if ever, doth this sin
spring up even in reprobates ; nay, the devil himself doth not
think of God that which these thoughts signify. Since thou dost
not actually, nor did originally in Adam, give consent to these
thoughts, they are not thy sins. Suppose some villain should meet
a chaste virgin in a field and ravish her, if she struggles and cries,
she is innocent by the law of God ; this is her affliction, not her
sin. She may mourn for her suffering, not her guilt ; especially
slie doing nothing to provoke him. It may be the villain finds
her at prayer, as the devil doth find thee, when he suggests these
thoughts. Therefore, be of good comfort, thou art more afraid
than hurt : for a careless wandering thought in prayer, hath more
guilt in it than these have. If one attempt suddenly to strike our eye,
though we know he doth not intend to strike it, yet it cannot but
wink ; so we can scarce choose but be terrified with these thoughts ;
but we must resist and conquer such fears. I say not, we should
not abhor such thoughts, for then we should be worse than hea-
thens ; but we should not be terrified out of our faith, or duties, or
comforts thereby.

Do not give over your duties for these blasphemous thoughts
and suggestions ; for, though these thoughts are not thy sin, yet
they may be the cause of thy sinning, if they cause thee to abstain
from prayer, reading the word, attending upon the ordinances, and
the like duties. You may, perhaps, think it better not to pray
than to have these thoughts : but thy prayers may do thee more
good than these can do thee harm : and how wilt thou conquer if thou
cast away thy weapons ? Neither hasten from duty ; for thus you
do the devil too much homage ; his temptations should make you
pray the more, not seldomer, or shorter.

Think not over those thoughts again, even when thou goest to
God to complain of Satan and his dreadful assaults ; for, if thou
yield not unto the tempter, these blasphemies are not the matter of
confession, but rather of complaint ; as a woman that is ravished

382 THE comer's contlict.

dotli not confess, but lament her affliction. ISTeitlier speak them
over, when you go to a Minister or Christian friend for advice or
comfort ; but only mention in general, that horrid thoughts and
blasphemies trouble you : they will understand what you mean ; but,
perhaps they would as leave Satan should inject such thoughts as
to hear you name them.

Pray much against these blasphemies, and thus study to be
gainers by them, and to be avenged upon Satan, which you may,
if you do as they did, Acts xix. ; when they heard that some would
speak against their goddess Diana, they cried out for the space of
two hours, "Grreat is Diana of the Ephesians," verses 28, 34; so
that whosoever should go about to speak against Diana could not
be heard. Do thou likewise ; when Satan throws in blasphemous
thoughts, break thou forth into blessing and praising of God ; and
if thou canst not do so, try to read or sing some psalm full of
praises, as Psalm ciii., cv., cxvi., cxlv., ect. : and if thou art private
enough, read or sing them with a loud voice, and when Satan shall
see that thou art the -gainer by the temptations, he will be weary
of tempting thee. These blasphemies are Satan's railings and
revilings against the God of heaven ; therefore you are to do with
them as Hezekiah did with Rabshakeh's railing letter, Isa.
xxxvi. 21. he went and spread the blasphemy before the Lord.
He did not so much as read over the letter, but spread it before the
Lord : so, without naming over that blasphemy, you should pray
against it, that God would suppress this smoke that ascends out of
the bottomless pit.

You may lawfally dispute and argue with Satan against some
of his blasphemies ; as when he tempts you to question the being
of a God, and the truth of divine revelation, as the archangel dis-
puted with the devil about the body of Moses ; so when you are
tempted, for example, to doubt if the scripture be the word of God,
you may consider the plain arguments that prove it, and ask Satan,
Why dost thou fly before it ? If the ark was not the ark of God,
why doth Dagon fall before it ? If it were not the word of God,
why doth Satan tempt me not to believe it ? But do not depend
upon thy arguing ; Satan is too strong for reasoning ; betake thy-
self to the Lord Jesus by prayer. Though Satan may stand out
against thy arguments, he will not be able to stand against the
prayer of faith. The archangel said. The Lord rebuke thee.
Though he will not fly at thy rebuke, yet he will and must at the
rebuke of God. And by the way, see the excellency of Christ
above the archangel : Christ rebukes Satan by his own power and

THE comer's coxflict. 883

authority ; for lie said not, The Lord rebuke thee ; but, Get thee
behind me, Satan.

2dly, There are temptations of Satan with reference to heart-
wanderings in duty. Satan knows, that if he can get these flies

to come and rest in this precious ointment, they will putrify it.

He knows, if the thoughts wander, God regards not what the
tongue says ; and if he can spoil your prayers, he fears not any
ordinance what good it can do thee. If your thoughts be earthly,
he cares not how heavenly your words are. — Herein Satan gets
assistance from the evil heart ; " Out of the heart proceed evil
thoughts," Matt. xv. 19. They arise out of the heart as sparks
out of a furnace ; they stay not in the heart, but are active, and
ascend up to the head : and they come out of the heart, not as
sparks out of a flint, by concussion and violence, forced out ; but
they proceed out of it, says Christ ; they come out of themselves,
and they proceed always in a continued act. — Satan's temptations
to heart- wandering in duty, are also furthered by a multitude of
business, and that two ways.

If we come from a multitude of business ; for our hearts are
like the troubled sea, it must have some considerable time before
it be composed, though the winds that raised the storms cease ; so
when we come from business, there must be some time after our
business is ended before our hearts can be sedate and quiet, and fit
for praj^er ; nay, in this our hearts are worse than the sea,
because.

Future business will distract us before it come. The sea is not
tumultuous before the wind blow, but the business we have to do
will trouble us before it comes to be done. It is a hnrd thing to
keep business out of our thoughts when we pray, and make it stay
till our prayer be ended,

Now, to fortify against these, I offer the following four advices
shortly.

O study to mortify the love of the world : where our love is,
there will our thoughts be. To set your love on the world, and
your thoughts on God, you will find altogether impossible ; He
that loveth the world, the love of the Father is not in him. O
seek to mortify this.

Lay up your treasure in heaven ; " For, where your treasure is,
there will your heart be also," Matt. vi. 21. The heart of the
Jews went "after their covetousness," Ezek. xxxiii. 31 : when
they were hearing the word they could not keep their hearts
where their bodies were, but they would be where their love was,
and where their treasure was.

384 THE comee's conflict.

Let not tlie world be your familiar friend, for familiar friends
come in -without knocking or asking leave ; therefore be tliou a
stranger in this present world, Heb, xi. 13. They were not stran-
gers in this or that part of the earth, but in the whole earth : be a
stranger to the worlds and the world will not visit you in
prayer.

Make prayer your delight, not your talk. Children are subject
to look off their books, because they delight not in them ;
but when they are playing, they are eager and earnest. The
bird flutters in the cage ; but sits quietly on the tree and sings
there : I will go to God, says David, " unto Grod my exceeding joy,"
Psalm xliii. 4. When our thoughts find satisfaction, they set up
their habitation and wander not.

3dly, There are temptations of Satan with reference to omission
of duty : as for example, he represents to them the difficulty that
there is therein. O I cannot pray nor hear aright, I cannot medi-
tate nor mortify aright ; therefore I may let it alone. Now, in
order to fortify against these temptations, consider,

That this is necessary ; you must be exercised unto godliness ;
exercised in keeping a conscience void of offence towards God and
man ; and be " stedfast, unmoveable, always abounding in the work
of the Lord, forasmuch as ye know that your labour is not in vain
in the Lord," 1 Cor. xv. 58. As for the wicked, who are other-
wise disposed, having no heart nor will to the Lord's service at all,
what can they expect at his hand, but this, Take these mine ene-
mies, that would not that I should reign over them, bring them
hither, and slay them before me : Yea, he will come in flaming
fire to take vengeance on them that know not God, and obey not
the gospel. It is therefore absolutely necessary.

Consider, that it is possible to serve the Lord acceptably by his
grace. Though duty be difficult to nature ; yet, if you get the
Spirit of God to help you, you will do well enough ; and God hath
promised his help, Isaiah xl. 29 — 31 ; " He giveth power to the
faint, and to them that have no might, he increaseth strength," etc.
" They that wait upon the Lord shall renew their strength." —
Hence all the saints of old, and of late too, have tried the Lord's
way, and found that the way of the Lord was strength to them ;
yea, that wisdom's ways are pleasantness : their delight was in the
law of the Lord ; in keeping of his commands there is a great re-
ward. One smile of God's countenance is worth all your pains,
though you were at a hundred times more. There is al ways some
thing savoury and sweet in religion that accompanies the sedulous
exercise thereof. Though the soul had nothing to claim on the

THE comee's conflict. 885

account of its own works or duties ; yet the Lord is graciously
pleased to own and countenance his own way, when the soul is
found in it, beside the glorious and gracious reward that abides i'
lu heaven.

Therefore, let faith batter down this temptation of Satan, say-
ing, What though Satan present difficulties in the way, Christ un-
derwent greater difficulties : He hath borne the burden and the
heat of the day. I am not called to go and satisfy justice ; Christ
hath done that to my hand : I am not called to go and fulfil the
law as a covenant of works ; Christ hath done that to my hand ; I
am not called to work for life, but to work for love to him that
worketh all my works in me, and for me ; and who, as he calleth
me to this work of love, so promiseth to work in me both to will
and to do : and therefore, in his name and strength, I will go for-
ward, making mention of his righteousness, and his only ; and, in
his name, I will encounter and grapple with the devil himself, for
Christ hath conquered him to my hand.

4thly, There are temptations of Satan with reference to the com-
mission of sin : he will suggest to them that it is but a little sin,
and God will not be angry for a little sin ; such as a lie in a droll,
an idle word, etc. Can such a little sin endanger the soul ? Now,
to guard you against this temptation, consider.

That the first sin that brought all mankind into a miserable
state, was, in appearance, but a small and little sin : it was but eat-
ing a little forbidden fruit, the tasting of an apple ; yet, had it not
been for Christ's satisfaction, it would have destroyed irrecovera-
bly all the posterity of Adam. There was a man. Sirs, that gath-
ered a few sticks upon the Sabbath-day ; you would have thought
that was but a little sin, yet God's thoughts are not your thoughts,
for God thought that sin worthy of death. Numbers xv. 82, 83.
Uzzah's putting his hand to the ark, and touching it when it
tottered, seemed to be but a small sin, and yet you know he was
smitten instantly with death for it, 2 Sam. vi. 7. It is dangerous
to give even a little wrong touch to a tottering ark.

Consider the nature of every sin ; though some are comparatively
small, and others greater ; that is, by reason of several aggrava-
tions, more henious in the sight of God than others ; yet, in them-
selves, none are small. The least sin is against an infinite God,
and infinite authority ; and so, objectively considered, an infinite
evil ; and therefore cannot be expiated without infinite satisfaction :
and it is not little promises, or little threatenings that your little
sins do slight; yea, there is no little ingratitude towards God in

25

886 THE comer's conflict.

little sins : tliere is great unkindness to God in little sins. To dis-
please God, your best friend, for a little sin, O ungrateful thing !
Is this your kindness to your friend ? The wages of every sin is
death eternal. It is not little misery that every sin doth expose
you to. Will you make light of the wrath of the infinite God ?
Then do not make light of little sins. In a word, remember that
boldness in little sins will be an encouragement to greater. Sin is
of an encroaching and bewitching nature ; a little theft may open
the way to a greater. The devil tempts people to go from one de-
gree to another ; he tempts them to the reverse of the blessed man,
mentioned Psalm i. 1. He tempts them to walk in the council of
the ungodly ; having taken a walk with them, he tempts them next
to stand in the way of sinners, which is more ; and then having
stood a while with them, he tempts them last of all to sit in the
seat of the scornful, even to the height of wickedness. The devil
first makes you sit down with the drunknrd, then to drink with
him, and at last to be drunk. Thus he leads people from unclean
thoughts to unclean looks, words, and actions : therefore, let faith
resist this temptation, and set you upon your watch against that
which you call a little sin. No man that ever saw sin can truly
call any sin little or small, nor can it ever be, till there be a little
law to break, a little God to offend, a little guilt to contract, a
little wrath to incur ; all Avhich are impossible to be, blasphemy to
wish, and madness to expect.

5thly, There are temptations of Satan with reference to unworthy
apprehensions of God. Satan may suggest very strange thoughts of
God, very base thoughts of God, most unsuitable apprehensions of him,
such as are not to be spoken of; and the prince of this world hath
much in us, who are so ignorant of God, to further these misshapen
thoughts of God. And to fortify you against these assaults there
are these two directions I would offer concerning the way how we
are to conceive of God.

We are to conceive of him as inconceivable : for the thoughts
we are to have of him are overwhelming thoughts. As long as we
are merely active, and are able to master our thoughts of God,
they are utterly unworthy of him. Whatsoever we know, com-
prehensively, I mean, except we see it to be infinitely beyond us,
that is not God, nor to be adored. I have read a dialogue between
a Christian and a Gentile : the Gentile seeing the Christian very
fervent in prayer, and seeing no image before him, asked him,
" Whom he worshipped :" he answered, " I know not." " Why
>^hen do you worship him?" "I therefore worship him," says he,

THE comee's conflict. 387

" because I cannot knew him." " It seems strange," says tlie
Gentile, " to see one so seriously worsliip that lie knoweth not."
"More strange it is for one," said the Christian, "to worship that
which he can comprehend," If we are not lost in our thoughts of
God, our thoughts of God are lost. When we throw a stone into
a pond, it makes circles larger and larger, and quickly they come
to the shore: but if one should throw a millstone into the midst of
the calm ocean, though it would make larger and larger circles,
yet it would not reach the shore, because the strength would be
spent long before it come the length : So, when we think on the
creature, we easily enlarge our thoughts so as to see an end of
their perfection, and to be more than comprehensive of their excel-
lency ; but when we think of God, we can never know him to per-
fection, Psalm cxix. 96 — Here our knowledge must end in admira-
tion, and our love in ecstasy. Nay, we must conceive of God as
above all words, above all knowledge, and above all admiration ;
above all love, and above all ecstasy. But let us go to scripture,
God knows best how to speak of himself, and we may safely
acquiesce in scripture expressions, Neh. ix. 5, " Thy glorious name
which is exalted above all blessings and praise," above the praise
of men and angels ; this is a very high expression ; but doth this
reach him ? Nay, if it did, God should not be exalted above all
praise, since this would reach him.

We are to conceive of God in Christ ; Christ must be eyed in
our addresses and acts of worship. All the former considerations set
us but at a greater distance from God, and make us afraid of God,
and fly from him, if we go no further ; and, indeed, human reason,
can go no further. The utmost it can do, is but to think of mercy
without a promise, which is a very arbitrary thing; and we see
that God hath not shown mercy to fallen angels ; for never was any
devil converted ; therefore we must necessarily have thoughts of
Christ: We are to honour the Son as we honour the Father; and to
honour him, first.

As a King. God hath exalted Christ far above all heavens ;
and hath commanded us to do all in his name ; " And whatsoever
ye do in word or deed, do all in the name of the Lord Jesus," Col.
iii. 17. He orders that " all men should honour the Son, even as
they honour the Father," John v. 23. I shall relate a history to this
purpose ; it is this, Theodosius the emperor having made an edict
for the giving liberty for the Arians to preach ; Amphilochius took
this course for prevailing with the emperor to recall that edict. The-
odosius having made Arcadius co-emperor and Cffisar with him,

388 THE comer's conflict.

several bishojos came to salute the emperor, to congratulate Arca-
dius, and to signify their consent to Theodosius his act, and by
their respect and honour done to Arcadius, to shew that they took
him for the successor of Theodosius in the empire ; among others
came this Amphilochius, bishop of Iconium, who, after he had
done obeisance very submissively to Theodosius, was going away
without shewing any respect to Arcadius, though he sat by Theo-
dosius in all his royal robes ; Theodosius therefore called to Am-
philochius. saying, " Know you not that I have made Arcadius, my
son, emperor with me ?" Upon which Amphilochius went to
Arcadius, and striking him on the head, said, "He was a very
hopeful boy." Theodosius being very angry at this indignity done
his son, commanded him to prison. Amphilochius, after he had
gone a little way, turned back, saying, " O Theodosius, you are
angry that I give not your son the same honour I give you, since
you have made him equal in majesty to yourself ; and think you
God will be well-pleased that you suffer the Arians to abuse Christ,
whom he hath set at his right-hand in glory, and will have all men
honour the Son, as they honour the Father." Upon which the

edict was reversed. 1 may say, Can you think that God will

accept your worship to him, be it never so great ; if you take no
notice of Christ ; be sure God will reject you and your services.
But then again,

As God Avill have Christ to have the glory of his kingly office,

so also of his priestly. Thus, suppose some great monarch, his

son consenting, should lay upon his son the punishment due to

some rebellious subjects, intending the son's honour as well as

their pardon ; the king sends forth a proclamation to them, to let

them know that his son has satisfied justice, and procured a pardon :

but many of them not trusting to this, would not come in, but

would send the king gifts and presents to gain his favour : the

emperor scorns their gifts upon that account ; especially they thus

robbing his son of the honour of making their peace, and thereby

also plainly shewing, that they thought their crime was not so

great, but a small matter would make it up, such as their gifts.

Surely, if gifts would have done the business, his son had greater

gifts than theirs ; so that he needed not have died or suffered. The

rendition of this simile may be easily made : God abhors our

prayers, alms, ?nd all our services, if we bring them as satisfactory

to his justice, and sprinkle our muddy waters, our tears, upon the

mercy-seat, and fill the holy place with the stinking savour, the

stinking vapours of our prayers, which are unperfumed with the

THE comer's conflict. 389

incense of Christ's righteousness, or that are no better than the
reeking steams of a dunghill, the noxious vapours of an hollow
cavern, or the smoke of some sulphurous volcano; I say, go to the
holy place with these, instead of the incense of Christ's merit and
intercession, is not to make atonement, but a provocation. This
makes popish austerities to be acts of pride, instead of being acts
of mortification.

God will have him get the honour also of his prophetical office ;
for it is by his Spirit that he instructs and teaches us how to pray
as well as perform. By his merit we have acceptance, and by his
Spirit assistance. If a child should write some excellent tract in
the mathematics in Greek, we would infallibly conclude some did
teach him, or dictate to him : so when you pray in the Spirit, and
spiritually, for such or such spiritual blessings, who do you think
dictates to you? This is not your mother-tongue; doubtless it is the
Spirit of Christ that helps your infirmities. In a word, Christ by
his active and passive obedience, whereby he hath satisfied justice,
hath a wonderful interest with God more than all the angels of
heaven, insomuch, that God delights to pardon the greatest of sin-
ners for Christ's sake : therefore in prayer, conceive of God as a
great, an infinitely great God, and as a God in Christ. Look on
God through Christ, keeping the humbling sense of your own dis
tance and provocation ; look upon God as through Christ the most
compassionate fondest Father in the world ; if he give thee not
everything thou thus askest, it proceeds not from his unwillingness
to give, but thine unfitness to receive.

6thly, There are temptations with reference to self-murder
Satan many times tempts people, particularly these that are com-
ing to Christ, he throws them down and tears them, urging them
to tear themselves to pieces, to make away themselves, and cut off
the thread of their own life. This is a subject I seldom or never
took occasion to speak in this manner upon ; but now I think it
the more necessary that we are living in a time, wherein we are
compassed about witli awful instances of professors being left under
the power, and swallowed up with the violence of this temptation ;
yea, such instances thereof, as have perhaps made the hearts of
many here present to tremble. And since what hath been, may
be, and not knowing but in such a great company as is here, some
one or other may be under such temptations, I would offer these
following advices shortly, to fortify you against these assaults.

Consider that self-murder is a sin against the very light of na-
ture, and the very letter of the law of God, Exodus xx. 13;

390 THE comer's conflict.

" Thou sTialt not kill." And you may be sure, tliat no tliouglit of
this sort that enters into your heart, can be from God ; for it hath
the very image of the devil upon it ; He was a murderer from the
beginning.

Yield not to the tempter; for, though this is a temptation inci-
dent to God's people, insomuch that, perhaps, there are few of them
that have not been thus tempted, as our Lord Jesus Christ himself
was, to whom the devil said. Cast thyself down from the pinnacle
of the temple ; yet we read of no saint in scripture that yielded to
the tempter. We are therein told of none but wicked wretches
that destroyed themselves, such as Saul, Ahithophel, and Judas ;
and sure you would not desire to be like them.

Consider the contrary practice of the saints in scripture, both
in the best and worst time. — Old Simeon got an armful of Christ,
and did he now attempt to cut off his own life, that he might win
a way to heaven ? No ; he wishes to be away, but he puts himself
in God's will ; Now lettest thou thy servant depart in peace. Paul
is wrapt up to the third heaven, and his desire of death must have
been very great ; yet he is content to stay till he was dissolved. —
Again, on the other hand, if pains of body, and terrors of mind,
might contribute to strengthen such a temptation. Job did not want
his share of both ; yet, instead of putting a period to his own
days, though indeed he cursed the day of his birth, and wished for
the day of his death, yet he says, " All the days of my appointed
time, will I wait, till my change come," Job xiv. 14.

Consider, that by such horrid suggestions as these, you are
tempted to assume to yourself a prerogative that belongs to God
only. It is he that lives for ever and ever that says, " I kill, and
I make alive; I wound, and I heal," Deut. xxxii. 39. Your life
is not your own to dispose of; and as you cannot lengthen your
life, so you may shorten it. Therefore,

When you are thus tempted, keep not the devil's counsels, nor
be thou his secretary : go to some faithful minister, or experienced
Christian, and tell them how you are tempted ; for this temptation
is partly conquered, when it is revealed.

These who think they shall be damned, and go. to hell when
they die, it is the greatest madness in the world for them to hasten
their death. That the fear of hell should make them leap into
hell, is so contrary to all common sense, that it is a wonder that
any one should so much cease to be a man, not to say a Christian,
as to do a thing so contrary to nature, let be to grace. Let me ask
you, Can you endure to be among blasphemers ? Can you endure

THE comer's conflict. 891

to blaspheme God yourself for a year together, or an hour, and to
spend it all in cursing and blaspheming ? If your soul abhor this,
why will you leap into hell, a place of everlasting blasphemy ?
I read of one, who having been a long time tempted to make away
herself, at last resolved to do it, for the thoughts of the torments
of hell were not prevalent enough to deter her ; but as she was
going to destroy herself, it was brought to her mind, that in hell
she should blaspheme God for ever ; which she abhorring to do,
upon that very account forbore the wicked action. If you were
to be only in a state of horror and torment, it were sad enough ;
but for to put thyself into a state of blasphemy, how canst thou
endure to think of it.

Take heed of fighting against Satan with human reason, for this
Leviathan laughs at the shaking of this spear : his scales are too
close to be pierced by it : but take the sword of the Spirit, which
is the word of God, which divides between the joints and the mar-
row ; say to Satan, It is written, " Thou shalt not kill."

Pray, pray much ; for the sword of the Spirit must be wielded
by the skilful arm of the Spirit. If thou goest out in confidence
of thy being able to manage scripture by thy own strength and
skill, it will fare with thee as it did with these. Acts xix, 15, 17,
They thought to cast out devils by the name of Jesus, but the
devil rent them and wounded them, and made them to fly, saying,
"Jesus I know, and Paul I know ; but who are ye ?"

The great argument that the devil uses to persuade thee to self-
murder, is by persuading thee that thou art a reprobate : but thou
mayest consider that Satan cannot know that thou art a reprobate :
Was Satan, think you, in God's council, when he made his eternal de-
crees ? Satan, who is not so much as one of God's hired servants,
but a slave and a malefactor kept in chains, he is so far from being
of God's council, that he is not so much as one of his family. If
thou sayest thy conscience tells thee thou art a reprobate ; know,
that no man living can tell who are reprobates ; nor can any man
know himself to be a reprobate, except he hath committed the sin
against the Holy Ghost, which no man hath committed, that is
sorry to think he hath committed it ; For it is impossible that such
a man should be renewed, either by or to repentance, Heb. vi. 6.

Ye that walk in darkness and see no light, that are haunted with,
these temptations, consider what a God we have to do with ; we
serve such a great Lord, that all the monarchs of the world are
beggars to him : and such a gracious Father is our God, that the
tenderest parents in the world, and your dearest friends, are ty-

392 THE comer's conflict.

rants, yea, wolves and tigers compared to him. And if we should
provoke them, as we provoke him, and they could as easily crush
us as God can, we would quickly find that their tenderest mercies
are cruelty ; whereas the several providences of God will be to
thee, not like the gall of asps, bitter and deadly, but like God's
rhubarb and aloes, by which thine iniquity shall be purged, and
all the fruit of it shall be to take away thy sin ; and though for the
present the afflicting hand of God upon thee, is not joyous, but
grievous, yet if thou art exercised thereby, it will bring forth in
thee the quiet fruit of righteousness. Lay aside therefore your
fears of hell, and hard thoughts of God.

But now, to add no more particulars, let me exhort you and all
that hear me, to come to our Lord Jesus Christ, whatever oppo-
sition from hell stands in your way ; and though the devil should
throw you down and tare you as you are coming : yet Christ will
lift you up, and heal you. Oh ! what offends the world at our Lord
Jesus ? Will you tell me, sinner, what ails you at Christ ? What
disobliges you at his person ? Is he not the brightness of the
Father's glory, and the chief among ten thousand ? Is he not the
rose of paradise, the heart of heaven? — What ails you at his
of&C9S ? Is he not a Prophet, that can teach you ; a Priest, that
can atone for you ; a King, that can conquer for you ? — What ails
you at his relations ? Is he not a Shepherd, to feed you ; a Physi-
cian, to heal you ; a Father to pity you ; a Husband, to cherish
you ? — What ails you at his doing, to fulfil the law for you ; or his
dying, to satisfy justice for you ? — What ails you at his yoke ? Is
not his yoke easy and his burden light ? his ways pleasantness and
his paths peace ? — What ails you at his grace and glory ?

What ails you at him, Sirs ? O ! is he not worth your while,
though you should run through hell to come to him ? Is there not
a heart in all this company that would fain be at him ? Alas !
would you rather go to the devil than come to Christ ? That a
comely Jesus cannot get two or three hearts in all this company,
O pity, pity ! and a thousand pities that the beauty of the Godhead
cannot get a lover ! Will you all be so mad as to run by Christ to
other lovers, while he begs your love, as if he were upon his knees,
and sends us to pray you in his stead to be reconciled with him,
and come to him ?

And therefore, Sirs, in this blessed name I pray you, go not
by him. I beg it is the best favour you can do to my Master and
me, that you come to him : I beseech you, by the mercies of God,
and by the bowels of Christ, that you come to him. He will welcome

THE comer's conflict. 8^.'3

the worst of you that will come to liim ; and if you but endeavour
to stretch, out the withered hand^ or put out the withered heart
toward him, he will help you to it, and embrace you with hand
and heart both. He is content to come to you on any terms ; and,
will you not come to him ? He stands at the door of your heart,
and waits that you will but allow him to come in, and let him
have access. Have you a hard heart ? He would be in to soften
it : Are you pleased ? Have you a filthy heart ? He would be in
to wash it : Are you content ? Have you a wicked heart ? He
would be in to renew it : Are you satisfied ?

If you will not come to him, will you let him come to you, that
he may make you willing ? Consider what is a-coming. O Sirs,
is not a day of calamity coming ? And why will you not come to
Christ ? Is not a day of death coming ? And why will you not
come to him ? Is not a day of judgment coming ? And why
will you not come to him ? Or, why come you to anything else ?
Why come you to ordinances, if you will not come to Christ, for
he is the life of ordinances ? Why come you to sermons, if you
come not to Christ, who is the substance of all sermons ? Why
come you to a communion-table, if you will not come to Christ ;
for he is the heart of the communion ? Why do you hope for
heaven, if you will not come to Christ, for he is the all of heaven,
the heaven of heavens ? A thousand heavens are lighter than a
feather when laid in the balance with him. Had I the tongue of a
seraphim, I could not commend him enough to you : but, O may he
commend himself to your heart, and cause you to throw your
immortal soul into his saving arms, notwithstanding all the down-
casting temptations of Satan, and whatever objections and opposi-
tions stand in the way of your coming to him.

SERMON XIX.

Faitli's Plea upon God's Covenant.

" Save respect unto the covenant^

Psalm Ixxiv. 20.

The Psalmist, in pleading for tbe cliurcli and people of God, and
that he would appear for them against their enemies, uses several
arguments ; particularly, in the close of the preceding verse, there
is something he pleads God may not foeget, " Forget not the con-
gregation of thy poor forever ;" and the rather he uses this argu-
ment, because he had said. Psalm ix. 18, " The needy shall not
alway be forgotten : the expectation of the poor shall not perish
forever." There is in this verse, something he pleads, that God
may remember and have regard unto, " Have respect unto the
covenant." Thou hast brought us into covenant with thee, might
he say, and though we are unworthy to be respected, yet " Have
respect unto the covenant " of promise. "When God delivers his
people it is in remembrance of his covenant, Lev. xxiv. 42, Then
will I remember my covenant with Abraham, Isaac, and Jacob ;
and I will remember the land. We cannot expect he will remem-
ber us, till he remember his covenant : hence, therefore, we propose
to illustrate the following truth.

That one of faith's strong pleas with God is, that he would have
respect to the covenant.

If we would deal with God for mercy, or plead with him for
favor, or look to him for any good at this occasion, let us expect
it only upon this ground, the respect he hath to the covenant, and
plead upon this argument.

The method we would observe, as the Lord shall assist, for
briefly handling this subject shall be the following.

I. Shew what covenant it is he will have a respect to.

II. What it is for God to have a respect to the covenant.

III. What it is in the covenant he hath a respect to.

I\^ What kind of a resject he Lath to it.
C394J

faith's plea upon god's covenant. 305

Y. Why he hath respect to it, and so why it is a suitable plea
aud argument in suing for mercy.

VI, Make some application of the whole.

I. We are then first to shew what covenant it is he will have a
respect to. The covenant here spoken of is the covenant of grace
and promise, made in Christ Jesus before the world began, and
published in the gospel to sinners. Jer. xxxii. 39, 40, "And I
will give them one heart, and one way, that they may fear me for
ever, for the good of them, and of their children after them :
And I will make an everlasting covenant with them, that I will
not turn away from them, to do them good ; but I will put my fear
in their hearts, that they shall not depart from me. Ezek. xxxvi.
26, " A new heart also will I give you, and a new spirit will I put
within you : and I will take away the stony heart out of your flesh,
and I will give you an heart of flesh," etc. Jer. xxxi. 33, "But
this shall be the covenant that I will make with the house of Israel :
After those days, saith the Lord, I will put my law in their in-
wards parts, and write it in their hearts, and I will be their God; and
they shall be my people." See also Psalm Ixxxix. throughout.
It is called a covenant of grace ; because grace is the beginning
and the end, the foundation and the top-stone of it : even grace
reigning through righteousness — It is called a covenant of mercy ;
because therein mercy to the miserable is proclaimed through
justice-satisfying blood; for there mercy and truth meet together;
and all the sure mercies of David are conveyed thereby. — It is
called a covenant of peace and reconciliation; because it both
treats of peace with God, and makes it good. — It is called a cove-
nant of promise : because it lies in promises with reference to us ;
and these to be accomplished upon the condition already fulfilled
in Christ's obedience aud satisfaction; and because therein the
faithfulness of God is pledged, for making out all the promises to
believers, the children of promise. — It is called a covenant of salt ;
because it is an incorruptible word. An everlating covenant, well-
ordered in all things and sure. — In a word, it is a covenant of
help to poor, helpless sinners, saying, I have laid help upon One
that is mighty. 0 Israel, thou hast destroyed thyself, but in me
is thine help. — It is a covenant of pardon to the guilty, saying, I,
even I, am he that blotteth out thy transgressions for mine own
sake, and I will not remember thy sins. — It is a covenant of sup-
ply to the needy, saying, When the poor and needy seek water,
and there is none, and their tongue faileth for thirst, I, the Lord,
will hear them, I, the God of Israel, will not forsake them. — It is

396 faith's plea

a covenant of gifts, wherein grace and glory are freely given ; and,
in the dispensation thereof, Grod says, Come, and take all freely ;
Himself^ his Christ, his Spirit, and all, Kev. xxii. 17. Isa.
Iv. 1.

II. We are to shew what it is for God to have respect to the
covenant.

God hath respect to the covenant when he remembers it, and so
remembers ns, as in that forecited. Lev. xxvi. 42, "I will remem-
ber my covenant," and then " I will remember the land." Thus
Psalm cxi. 6, " He hath given meat nnto them that fear him."
Why, he will ever be mindful of his covenant. If he come to give us
meat to feed our souls at this occasion, the ground will be, he will
be mindful of his covenant, mindful of his promise.

God may be said to have respect to his covenant, when he re-
gards it. He hath no reason to have respect or regard to us, but
he sees reason to have regard to his covenant ; he puts honour
upon it, for reasons that I shall afterwards shew, only I will say
here, his honour is engaged therein, therefore he says, " My cove-
nant will I not break, nor alter the thing that is gone out of my
lips," Psalm Ixxxix. 34. He hath more regard to it than he hath
to heaven and earth ; for he says, Heaven and earth shall pass
away, but my words shall not pass away. He hath such a regard
to it, that he will never break it, but ever keep it.

He hath respect to his covenant, when he establishes it. And
when we pray, that he would have respect to the covenant, we not
only pray he would remember the covenant, and regard the cove-
nant, but establish the covenant betwixt him and us, as he said to
Abraham, Gen. xvii. 7, ''I will establish my covenant between
me and thee, and thy seed after thee." He shews respect to the
covenant, when he makes the covenant take hold of us, and makes
us take hold of the covenant ; for then he makes us put respect
upon him, and upon his covenant.

He hath respect to the covenant, when he performs the covenant
promises, according to Mic. vii. 20, " Thou wilt perform the truth
to Jacob, and the mercy to Abraham, which thou hast sworn unto
our fathers from the days of old :" and he does this, when he acts
according to the covenant, or according to the mercy that made
the promise, and the truth that is engaged to make out the
promise.

In short, the sum of this prayer, as it concerns the import of the
word RESPECT, " Have respect unto the covenant," is, " Lord, re-
member the covenant, and so remember me; Lord, have regard

UPON god's covenant. 397

to the covenant, and let me be remembered on tbis ground, wben
tbere is no other reason why I should be regarded ; Lord, establish
thy covenant with me, and so put honour upon thy name mani-
fested in that covenant, and do to me according to the promise of
the covenant. Cause me to hope in thy word, and then remember
the word on which thou hast caused me to hope ; and deal with
me, not according to my sin and desert, but according to thy cove-
nant and mercy in Christ Jesus."

III. "We are next to shew what it is in the covenant he hath a
respect to, or that we should plead upon.

Have respect to the covenant ; that is, to the Mediator of the
covenant. Though thou owest no respect to me, yet doest thou
not owe respect, and hast thou not a great respect to the Mediator
of the covenant, to Christ, whom thou hast given to be a covenant
of the people ? For his sake let me be pitied ; have respect to the
relation he bears to the covenant, even to him who is the Media-
tor, Testator, Witness, Messenger, Surety, and All of the cove-
nant. Have resjDect to his ofl&ces, and let him get the glory of his
saving of&ces. It is a strong plea to plead with God upon the re-
spect he bears to Christ, God will not win over such a plea as
that. He will own his regard and respect to Christ, who paid
such respect to him, and finished the work he gave him to do.

Have respect to the covenant, by having respect to the blood of
the covenant. The blood of Christ, that is represented in- the sac-
rament of the supper, it is the blood of the covenant, called, The
new testament in his blood : because all the promises are sealed
therewith, and so Yea and Amen in Christ : this is the condition
of the new covenant. The covenant of works had only the ac-
tive obedience of the first Adam for its condition ; but the condi-
tion of the covenant of grace properly, is both the active and pas-
sive obedience of the second Adam, his doing and dying. Now,
Lord, have respect to that blood that sealed the covenant : since
the condition is fulfilled to thy infinite satisfaction, let the promised
good be conferred upon me.

Have respect to the covenant, by having respect to the oath of
the covenant, Heb. vi. 17, The promise is confirmed with the oath
of God ; " That by two immutable things, in which it was impossi-
ble for God to lie, we might have a strong consolation," etc. Now,
Lord, wilt thou not have respect to thine own oath ? Hast thou
not sworn by thy holiness, thou wilt not lie unto David ?

Have respect to the covenant, by having a respect to the pro-
pei't'cs of the covenant. This would be a large field ; I sum it up

398 faith's plea

in a few words. Have respect to tlie covenant ; that is, Lord, have
respect to the fullness of the covenant, and let me be supplied, for
there is enough there ; it contains all my salvation, and all my de-
sire.— Have respect to the freedom of the covenant, and let me,
however unworthy, share of the grace that runs freely thence. —
Have respect to the stability of the covenant, and let me be pitied,
though unstable as water, and infirm, yet the covenant stands fast ;
remember thy word that endures for ever. — Have respect to the
order of the covenant, that is well ordered in all things, as well as
sure. Though my house be not so with God, says David, yet he
hath made with me an everlasting covenant, well ordered in all
things, and sure. Though my house be out of order, and heart
out of order, and my frame out of order, and all be in confusion
with me, yet see, according to thy covenant, to order all well.

IV. We proceed to shew what kind of a respect he hath to the
covenant, that we may be the more engaged to plead upon
it.

He hath a great and high respect to the covenant. It is the
covenant of the great God, with his great and eternal Son, for the
honour and glory of his great name ; and therefore, he cannot but
have a great and high respect unto it. His great name is mani-
ifested in it ; and therefore, when we plead his respect to the cove-
nant, we plead, in effect, saying. What wilt thou do for thy great
name ? ^

He hath a dear and lovely respect to the covenant ; for, it is the
covenant of his grace and love, wherein he shews his infinite love to
Christ, and through him to a company of wretched sinners. It is
a covenant of kindness, Isa. liv. 10, " My kindness shall not depart
from thee, neither shall the covenant of my peace be removed,
saith the Loed, that hath mercy on thee ;" intimating, his covenant
of peace, is a coven j,nt of kindness, wherein he manifests his
dearest love ; therefo/e, he hath a dear respect to it.

He hath a full respect to the cov^r^ant, a respect to every prom-
ise of it ; They are all Yea and Amen, unto the glorj'- of God,
2 Cor. i. 20. He hath a respect to all of them, because they are all
Yea and Amen, and because they are all ratified in Christ, to the
glory of God. He hath a respect to every article of the covenant,
Not a jot shall fall to the ground.

He hath an everlasting respect to the covenant ; therefore, it is
called an everlasting covenant ; it is secured by an everlasting
righteousness ; it is made between everlasting parties ; it is replen-
ished with everlasting blessings ; it is rooted in his everlasting

UPON god's covenant. 399

love : therefore lie is ever mindful of his covenant, and ■will never
cease to have a respect to it.

Well then, say jou, what need we pray and plead, that he woiild
have respect to his covenant ?. Why, if it be sure that he hath,
and will for ever have, a respect to the covenant, then we may
pray with the more assurance and confidence ; so that there is here
strong footing for our prayer : but besides, when we pray, and
say, Have respect unto the covenant, we seek, that he would shew
the respect that he hath unto it, that he would shew and make it
manifest unto us, that we may have the faith of it, and enjoy the
fruits of it, and the blessed effects of that respect to it, in om- par-
ticipations of the blessings thereof.

Y. The next thing was, To shew why he will have respect to
his covenant ; and consequently, whence it is such a suitable plea
and argument for U5. Why,

When he hath a respect to tlie covenant, he hath respect to
himself; the framer of it he owns himself to be, Psal. Ixxxix. 3,
" I have made a covenant with my chosen." ' Why then, the
strength of the plea is, '' Have respect unto the covenant," and so
have respect to thyself, and thy own glorious name and attributes,
and let them be glorified, in shewing regard to the covenant. —
Have respect to thy wisdom that shines in the contrivance of the
covenant. The manifold wisdom of God ; yea, the wisdom of God
in a mystery that here appears. — Have respect to thy power that
shines in the efficacy of the covenant, not only for overpowering
principalities and powers, but overcoming thyself, and the power
of thine own wrath, by the power of thy love. — Have respect to
thy holiness, that shines in the holy oath of Jehovah, by which it
is confirmed, and the holy obedience of Jesus, by which it is ful-
filled ; so that, as by the sinful disobedience of one, many were
made sinners, by the holy obedience of another Gloeious One,
many are made righteous. — Have respect to thy justice, that shines
in the blood of the covenant, the sacrifice by which justice hath
got condign and infinite satisfaction. — Have respect to thy mercy
and grace, that reigns through this righteousness to eternal life. —
Have respect to thy truth and faithfulness, that shines in accom-
plishing all the promises of the covenant, upon the ground of
Christ's having fulfilled the condition. — Have respect unto thy
eternity and immutability, in the unchangeableness of the cove-
nant ; shew that thou art God, and changest not. Thus have

respect to thyself.

When he hath respect to the covenant, he hath respect to his

400 faith's plea

Son Christ, the centre of it, and in whom it stands fast, as he
owns, Psal. Ixxxix. 28, " My covenant shall stand fast with him."
Why then, the strength of the plea is, Have respect unto the cove-
nant, and so shew respect to thy Son ; have respect to him in his
person, as he is thy Son and our Saviour ; Emmanuel, God-man ;
in his divinity, wherein he is equal with God ; in his humanity,
wherein he is the master-piece of God's work. — Have respect to
him in his purchase, which is the substance of the covenant bought
with his blood. — Have respect to his death and resurrection ; for
thou lovest him on this account, John x. 17, " Therefore doth my
Father love me, because I lay down my life, that I might take it
again ;" where we see that Christ, as dying and rising in the room
of his people, is the object of his Father's love, delight, and esteem.
— Have respect unto his intercession, wherein he prays for all the
blessings of the covenant that he hath purchased : doth not the
Father hear him always ? — Have respect to his commission, which
is sealed by thee ; for, Him hath God the Father sealed, anointed,
and authorized unto all saving offices, relations, and appearances :
let him get the glory of all these. O strong plea !

When he hath respect to the covenant, he hath respect to his
Spirit, the great applier of the covenant-blessings, and executor of
the testament, sealed with the blood of Christ, and by whom' cove-
nant love is shed abroad upon the heart, Eom. v. 5. Why then,
the strength of the plea, " Have respect unto the covenant ;',' that
is, have respect to thy own Spirit, that he may get the glory of
applying by his power, what Christ hath purchased by his blood, —
Have respect to the promise of the Spirit that thou, hast made, that
when he is come, he shall convince the world of sin, righteousness,
and judgment, and testify of Christ, and glorify Christ, by shewing
the things of Christ. — Have respect to the offices of the Spirit, as
he is a Convincer, Sanctifier, and Comforter, according to the order
and method of the covenant. — Have respect to the honour of the
Spirit, who is the all in all of the covenant, in point of power, and
powerful manifestation, communication, and operation. — Have re-
spect unto the relations of the Spirit, as he is the Spirit of the
Father and of the Son ; the Spirit of the covenant, and of all the
covenanted seed. Hence,

When he hath respect to the covenant, he hath respect to his
people, on the account of the covenant of promise ; for, they " as
Isaac was, are the children of promise," Gal. iv. 28. Why then,
the strength of the plea and argument here is, Lord, Have respect
unto the covenant, and so shew regard and respect to us. We have

UPON god's covenant. 401

no confidence to claim any respect at thy hand, but merely upon
the account of the respect thou hast to thy covenant. — Have respect
to our persons on this ground, since the covenant provides accept-
ance in the Beloved, Eph. i. 6. Look upon us in the face of thine
Anointed, and in the glass of the new covenant. — Have respect to
our prayers and performances on. this ground, since the covenant
hath provided much incense, to perfume the prayers and offerings
of all saints, upon the golden altar that is before the throne, Eev.
viii. 3. — Have respect to our tears, when we sigh and groan, and
mourn and weep before thee, since the covenant provides a bottle
for our tears, Psa. Ivi. 8, " Put thou my tears in thy bottle." —
Have respect to our needs on this ground, when we are hardened,
that we can neither pray nor weep, nor shed a tear, since the
covenant provides supply to the poor and needy, Phil. iv. 19, "My
God shall supply all your need according to his riches in glory by
Christ Jesus."

VI. I would now proceed to make some application of the sub-
ject in these four inferences.

Hence see a mark and character of true believers, that are fit
for a communion-table, they are of God's mind ; he hath a respect
to the covenant, and they have a respect unto the covenant ; and
hence they know what it is to plead with God upon the respect
that he hath to the covenant : they could not do so, if they had not
a high respect to it themselves ; they have such a respect to the
covenant in kind as God hath. — They have a great respect to it, so
a^ they esteem, it more than all things in the world ; they would
not give one promise of it, on which they have been caused to
hope, for all the gold of Ophir. — They have a dear and kindly re-
spect to it, as all their salvation and all their desire ; yea, and all
their delight also. The word of grace is sweeter to them than the
honey and the honey-comb. — They have a full and universal re-
spect unto it, and to all the promises of it ; they respect the prom-
ise of purity as well as the promise of pardon ; the promise of
salvation from sin, as well, and as much as the promise of salva-
tion from hell ; the promise of holiness as well as of happiness. As
they have a respect to all God's commandments ; so they have a
respect to all God's promises ; and particularly, as David had his
golden psalms, so they have their golden promises that they are
made to hinge upon. — Yea, they have an everlasting respect to the
covenant, and to the promises thereof, even when their frame fails
them ; when their sweet enjoyments fail them, yet their respect to
the covenant remains, and their respect to the Maker of the cove-

2t)

402 faith's plea

nant, to tlie Mediator of tlie covenant, to the blood and oath of the
covenant, to the Spirit of the covenant, and to the blessings
and benefits of it. They have an everlasting respect to the
grace of the covenant of grace ; they are adorers and admirers
of free grace. They have an everlasting respect to, and re-
membrance of the words of the covenant, particularly these words
that have been let in with any life and power upon their soul, or
that they have been caused to hope upon ; whatever they forget,
they can never forget such a word, that brought life to their souls ;
I will never forget thy words, says David ; for by them thou hast
quickened me. They have such an everlasting respect to the
covenant, that, when they have nothing in the world to trust to,
they will rely on the covenant, and confide in such a promise,
and plead upon it, saying, Lord, "Have respect unto the cove-
nant."

Hence we may see the misery of" these that are unbelievers, and
remain strangers to the covenant of promise, and have no respect to
the covenant. It is misery enough, that God hath no respect to
you ; no respect to your person nor prayers, as it is- said, " Unto
Cain and to his offering he had no respect," Gen. iv. 5. So God
hath no respect either to your persons or performances ; they are
an abomination to him. Your prayers to him are but like the
howling of a dog, if you have never taken hold of his covenant,
nor seen the respect that God hath to the covenant. You have no
respect to God, while you have no respect to that which he re-
spects so highly. — And as he hath no respect to your persons or
performances, so he hath no respect to your tears ; they never
flowed from faith's views of a pierced Christ. — He hath no respect
to your souls, the redemption thereof ceaseth for ever, because you
have no due respect to the Kedeemer's blood and righteousness. —
He hath no respect to your communicating ; nay, he disapproves
of it, and discharges you to sit down at his table, on peril of eating
and drinking your own damnation. — God hath no regard nor re-
spect to your salvation, because you have no regard nor respect to
the Saviour he hath provided and offered. God thinks as little to
damn you, as you think little to dishonour him. God thinks as
little of you, as you little think of sin, and he hath as little respect
to you, as you have little respect to Christ and to the covenant.
Wo to you, if you remain in this case ; for the day is coming
wherein God will, before all the world, shew no more respect to
you, than to say to you, Depart from me, ye cursed, into everlast-
ing fire, prepared for the devil and his angels. But,

UPON god's covenant. 403

Heuce we may see tlie happiness of believers, that have such a
respect to the covenant, as I was speaking of, a great, dear, full,
and perpetual respect to it, and to the Mediator of it, who have
taken hold of the covenant through grace, and who knows what it
is to take hold of God in the covenant, to take hold of God in a
promise, and to hold him by his word, and rely upon him in it,
saying, Lord, " Have respect unto the covenant ;" here is your
great happiness, God hath a respect to you: What respect ? Even
to your persons and offerings, as it is said of Abel, Gen. iv. 4,
God had a respect to him and to his offering. Though you be
saying in your heart. Oh ! how can he have a respect to me, black
and vile, and guilty me ? "Why ? not for your sake indeed, be it
known unto you, but for his covenant's sake, and his name's sake.
He hath a respect to your praying and praising, and communi-
cating ; because he hath a respect to the covenant. — He hath a re-
spect to your name; though the name of the wicked shall rot,
your name shall be in everlasting remembrance ; for God hath put
his name in you ; something of Christ in you, something of the
covenant in you. Some observe, when Abram's name was turned
to Abraham, that there were some of the letters of the name Jeho-
vah put in Abram's name. Indeed, God gives the believer a new
name, that he hath a respect unto. — He hath a respect to your
suits and supplications ; I have heard Ephraim bemoaning himself
O my dove, that art in the clifts of the rock, in the secret places
of the stairs ; let me hear thy voice, let me see thy countenance ;
for sweet is thy voice, and thy countenance is comely, — He hath a
respect to his beloved doves, when pouring out their hearts before
him ; that voice that the world laughs at, God hath a respect to it.
— He hath a respect to your blood ; precious in his sight is the
blood of his saints — He hath a respect to your souls ; and hence
he gave his blood to be a ransom for them ; and when your souls
languish, he sends his Spirit to restore them ; and when you die,
he will send his angels to bring them to heaven. — He hath a re-
spect to your bodies : you ought, being bought with a price, to
glorify him in your souls and bodies, which are his. When yom-
body goes to the dust, he will take care of that dust, and lose
nothing of you, but raise you up at the last day, and make your
vile bodies like unto his glorious body ; and so shall ye be ever
with the Lord. — He hath a respect to you, such a respect, that he
puts honour upon you; Since thou wast precious in my sight, thou
hast been honourable. He hath made you kings and priests to
your (iod. .Jacob was crowned a prince on the iield of battle, the
field of prayer, when he wrestled with the angel and prevailed as

404 faith's plea

a prince. The poor wrestling man is a prince, and the poor wrest-
ling woman a princess, in God's sight ; This is the honour of all
the saints. They have power with God, therefore no wonder that
they have power over the nations, to rule them with a rod of iron ;
they judge and torment them that dwell upon the earth, even
here : And know you not, that hereafter the saints shall judge the
world? God hath a respect to you, and he will shew it in due
time ; because he hath a respect to the covenant, and filled your
heart with a respect to it also.

Hence see the duty incumbent upon us in pleading with God for
his favour, presence, and blessing ; let us go to him both in secret
prayer, and in solemn approaches to his table, crying Lord, " Have
respect unto the covenant." I know not a case you can be in but
the covenant exhibits a cure, and you are allowed to plead it,
Ezek. xxxvi. 37; after many new-covenant promises, it is said "I
will yet for this be enquired of by the house of Israel, to do it for
them;" and how are we to enquire, but by pleading the respect he
hath to the covenant. — Have you a polluted heart with the filth of
sin, a polluted conscience with the guilt of sin ? Why, here is an
article of the covenant ; " Then will I sprinkle clean water upon
you, and ye shall be clean : from all your filthiness, and from all
your idols will I cleanse you," verse 25. O then, go to God for
cleansing, and plead, saying, 0 Lord, Have respect unto the
covenant. — Have you the old hard stony heart still within you, and
would you have it renewed and softened Here is an article of the
covenant, " A new heart also will I give you, and a new spirit will
I put within you ; and I will take away the stony heart out of
your flesh, and I will give you an heart of flesh." 0 then, go to

God, and plead it, saying, " Have respect unto the covenant."

Are you destitute of the Spirit, sensual, not having the Spirit ? Do
you find such a want of the Spirit, that you cannot walk in God's
way ? "Well, there is an article of the covenant here, verse 27, " I
will put my Spirit within you, and cause you to walk in my
statutes." 0 plead for this great blessing, and say, Lord, "Have
respect unto the covenant."

In a word when you consider what kind of a sinner you are,
consider also what kind of a covenant this is ; it is enough to say,
that it is a covenant of grace, of all sorts of grace, for all sorts of
sinners that are out of hell. Are you under dreadful guilt ? Here
is a covenant of pardoning grace, saying " I have blotted out, as a
thick cloud, thy transgressions, and, as a cloud, thy sins, return unto
me ; for I have redeemed thee." Isa. xliv. 22. O then plead he
may " Have respect unto the covenant." — Are you under fearful

UP ox god's CO vena XT. 405

pollutions ? 0 here is a covenant of purifying grace, saying, There
is a fountain opened to the house of David, and the inhabitants of
Jerusalem for sin and for uncleanness. O then, plead he may have
respect unto the covenant. — Are you in darkness and ignorance,
having no knowledge of God ? O here is a covenant of enlightening
grace, saying. They shall be all taught of God. O then plead it,
saying, Lord, " Have respect unto the covenant." — Are yoa under
deadness, and like dead and dry bones ? 0 here is a covenant of
quickening grace, saying, I am come to give life, and to give it
more abundantly. The hour cometh when the dead shall hear the
voice of the Son of God, and they that hear shall live. O then
plead that he may have respect unto the covenant. — Are you in
confusion, and know not what way to take ? O here is a covenant
of directing grace, saying, I will bring the blind by a way they
know not ; I will lead them in paths that they have not known : I
will make darkness light before them, and crooked things straight.
— Are you under sad plagues and foul-diseases, over-run with sores
from the crown of the head to the sole of the foot ? O here is a
covenant of healing grace, saying. The Sun of righteousness shall
arise with healing in his wings. I am the Lord that healeth thee ;
I will heal your backslidings. 0 then plead, saying, Lord, Have
respect unto the covenant. — Are you in extreme danger of hell and
damnation, because of your sin and guilt ? O here is a covenant
of delivering grace, saying, Deliver his soul from going down to
the pit, for I have found a ransom. O then plead it, and say. Lord,
Have respect unto the covenant. — Are you in bondage unto sin,
Satan, and the world, a captive unto lusts, and shut up in unbelief
as in a prison ? O here is a covenant of liberating grace ! Pro-
claiming liberty to the captives, and the opening of the prison to
them that are bound. — Are you a stupid soul that cannot move
toward God, nor stir heaven- ward, by reason of a backward will,
like a brazen gate, that resists all the force of moving means ?
Well, but, 0 ! here is a covenant of drawing grace, saying, " And
I, if I be lifted up from the earth, will draw all men unto me."
As the power and virtue of the load-stone draws the iron, so the
virtue of an exalted Christ draws the iron-bar of the will ; Thy
people shall be willing in the day of thy power. 0 then, plead it,
saying. Lord, " Have respect unto the covenant."

What other concerns have you ? — Are you concerned for your
children, that they may be partakers of covenant blessings, and
saved of the Lord ? O here is a covenant of extensive grace, entailing
blessings on us and our offspring, saying, I will be thy God, and
the God of thy seed. 0 then, look to God in behalf of your chil-

406 faith's plea

dren, saying, Lord, " Have respect unto the covenant." — Are you
concerned for tlie church, and the dangerous circumstances she is
into by reason of cruel enemies ? This seems to be the great
concern of the psahnist here, as appears from the body of the psalm,
and the words following the text : " For the dark places of the
earth are full of the habitations of cruelty." These that live in the
darkness of ignorance and error, and in the works of darkness, are
full of cruelty against the church and people of God, and they are
surrounded with them, in so much that the church is like a lily
among thorns, or a sheep among wolves ; what shall become of it ?
Why, here is a covenant of defence, and of defending and protect-
ing grace, saying. Upon all the glory there shall be a defence ;
therefore, even when enemies "breakdown the carved work thereof
with axes and hammers," verse 6 ; when they are casting " fire into
the sanctuary," verse 7 ; vfhen they are saying, " Let us destroy them
together," verse 8 : Yea, when it shall come to this, that a bloody
sword shall come among us, and that foreign or domestic enemies,
or both, shall devour and destroy, and perhaps, " have burned up all
the synagogues of Grod in the land," as it is, verse 8 ; and when we
shall not see our signs, and " there is no more any prophet : neither
is there among us any that knoweth how long," verse 9. In
all such cases, what course shall we take, but that of the psalmist
here ? Lord, " Have respect unto the covenant."

Are you concerned about inward enemies, spiritual enemies, and
molested with the powers of darkness ? Is your heart full of the
habitations of cruelty, and fearfully inhabited with cruel devils,
cruel lusts, cruel corruptions that master and conquer, and prevail
against you, so as you lie many a time wounded and dead at the
enemy's feet ? 0 here is a covenant of sin-conquering grace, not
only a covenant of mercy to your soul, but of vengeance to your
lusts, saying, "The day of vengeance is in mine heart, and the year
of my Eedeemed is come," Isa. Ixiii. 4, 0 then, implore the
promised vengeance on all your cruel foul enemies, saying. Lord,
" Have respect unto the covenant,"

Are you concerned about your soul-poverty and indigency, not
only as oppressed with enemies without and within, but oppressed
with wants and necessities, being absolutely poor and needy, and
destitute of all good ? O here is a covenant of soul-supplying
grace, and of all needful provision, saying, " When the poor and
needy seek water, and there is none, and their tongue faileth for
thirst, I the Lord will hear them, I the God of Israel will not for-
sake them ;" I will pour water upon him that is thirsty, and floods
upon the dry ground. O then, plead the covenant, as the psalmist

UPON god's covenant. 407

nere in the following verse, "O let not tlie oppressed return
ashamed : let the poor and needy praise thy name." " Have respect
unto the covenant."

In a word, let your case be the worst case out of hell, this covenant
contains all salvation as a covenant of grace, of all grace, of all sort of
grace for all sort of sinners, and of all sort of cures for all sort of cases ;
and if you can get yourself wrapt within the bound of this covenant,
by believing and pleading it; then you draw God upon your interest,
so that your concern is his concern, your interest, is his interest, your
cause is his cause, as the psalmist shews here, verse 22, " Arise, 0
God, plead thine own cause." It stands upon his honour, and he
will do his own work in his own time. If ever you got grace to
draw a bill upon God as a covenant promising God in Christ, and
have any bills lying tabled before the throne, and are sometimes
unable to plead and pursue the bill, with a Lord, " Have respect
unto the covenant:" you have the strongest encouragement to wait
on him, and expect his answering the bill in due time ; for he will
rather work marvelously, and create new worlds, rather turn all
things to nothing, than quit his concern in, or give up with his
respect unto the covenant.

Are you concerned for the advancement of the kingdom of
Christ in the earth as you ought to be ? Here is a covenant of
grace to the Jews, and grace to the Gentiles ; grace to the heathen
nations, saying, " I shall give thee the heathen for thine inheritance,
and the uttermost parts of the earth for thy possession." — Are you
concerned about generations to come, about the rising generation,
when there is little hope of the present ? O ! here is a covenant of
grace to succeeding generations till the end of the world, saying,
"I will make thy name to be remembered in all generations;
therefore shall the people praise thee for ever and ever."

Are you concerned about your latter end, and how it shall fare
with you when in the swellings of Jordan, how you will fight the
last battle ? O here is a covenant of death-conquering grace, say-
ing. Death shall be swallowed up in victory ; 0 death, I will be
thy plague ; O grave, I will be thy destruction. — Are you concerned
about a gospel-ministry, and thoughtful whether it shall be contin-
ued ? There is many a word in this covenant about it ; but especi-
ally that, Christ is exalted to maintain and support a gospel dispen-
sation to the end of the world, Matt, xxviii. 20. Whatever spot
of the earth he chooses or refuses, he having " ascended on high,"
hath " received gifts for men ; yea, for the rebellious also, that the
Lord God might dwell among them," Psal. Ixviii. 18.

SEHMON XX.

Faith's Plea upon God's Vord.

" Do as thou hast said."

2 Sam. vii. 25.

David was a strong believer ; and it were our great advantage
to follow liim in his faith : and in this word that I fix npon to
speak to, there are two ways wherein his faith works. 1. By be-
lieving the divine word, "Thou hast said" so and so. 2. By
pleading the accomplishment thereof, " Do as thou hast said."

1. Faith works by believing his word, " Thou hast said." The
object and ground of faith is the divine saying ; and faith rests
upon a thus saith the Lord ; it is not upon a thus saith a MAN, or
thus saith a minister ; nay, nor thus saith an angel. Divine
faith can stand only upon a divine testimony ; Thus saith the
Lord ; " Thou hast said." If you have faith then, you have
received the word, not as the word of man, but, as it is indeed, the
word of God, which effectually works in you that believe. Faith
acts by taking God's word. Thou hast said ; thou hast promised ;
thou hast spoken in thy holiness.

2, Faith acts by pleading the accomplishment of the promise,
" Do as thou hast said." God is not a speaker only, but a doer ;
he is not a promiser only, but a performer; and faith looks to a
promising God, that he may be a performing God ; and so puts him
to his word.

Observ. That it is the business of true faith, to take God's
word, and to put him to it.

In the illustration of this doctrinal proposition, we would
incline, through divine aid, to essay briefly the following things.

I. To shew, that it is the business of faith to take God's word.

II. That it is the business of faith to put him to his word.

III. How faith takes God's word.

IV. How it pleads the accomplishment of the promise.

V. Whence is this the business of faith to take God at his word,
and to put him to his word.

YI. Make application of the whole.
(408)

faith's plea upon god's word. 409

I. "We are first to shew, Tliat it is the business of faith to take
God's word, or to take him at his word : this is plain, because the
word is the immediate object of faith. We have no other glass
wherein to see God savingly, but his word, particularly his word
of grace and promise, Eom. x, 6, 7, 8, Say not, "Who shall ascend
into heaven? (that is, to bring Christ down from above:) or, Who
shall descend into the deep ? (that is, to bring up Christ again from
the dead.") " The word is nigh thee, even in thy mouth, and in thy
heart :" so then, faith comes by hearing, and hearing by the word
of God. Faith is a relative word, it relates to the faithfulness of
the speaker; believing relates to a word to be believed. That it is
the business of faith to trust in the word of God, is evident from
the whole scripture. How many times, Psal. cxix. doth the psalm-
ist speak of trusting in his word, and hoping in his word, and
rejoicing in his word, and so taking him at his word ?

II. We come, in the next place, to shew, That it is the business
of faith to put him to his word, or to plead the accomplishment of
his word, that he would do as he had said : this is evident from
Psal. cxix. 49, ''Eemember the word unto thy servant, upon which
thou hast caused me to hope." And how many times doth he plead
with God, to do to him according to his word ? " Quicken thou me
according to thy word," verse 25. Again and again we have this
repeated, as verses 107, 154. " Strengthen thou me, according to
thy word," verse 28. Save me, according to thy word, verse 41.
" Be merciful to me, according to thy word," verse 58. " Thou
hast dealt well with thy servant, according to thy word," verse 65.
Let "thy merciful kindness be for my comfort, according to thy
word," verse 76. " Uphold me, according unto thy word," verse
116. "Give me understanding according to thy word," verse 169.
" Deliver me, according to thy word," verse 170. — All comes to
this, "Do as thou hast said."

III. We proceed to shew, How, or in what manner, faith takes
the word of God.

It takes it by an intelligent apprehension of it in the understand-
ing. The man is taught of God, and gets his eyes opened, to see
the faithful saying and worthy of all acceptation ; he sees it to be
the word of God, and a word spoken in season to his weary soul.
They will never take the word by faith that do not understand it ;
Philip said to the Eunuch, Understandest thou what thou readest ?
So we may say, Understandest thou what thou hearest ? Are
your eyes opened to see the wonders of his law or doctrine ; to see
the glory of Christ held to yoa in the word ?

410 faith's plea upon god's woed.

Faith takes tlie word of God by a particular application of it
with the heart ; insomuch that it is a cordial apprehension, a cor-
dial assent that is given in the word ; With the heart man believeth
unto righteousness. Saving light goes to the heart. Many have
only their heads enlightenedy their judgments informed, but not
their hearts engaged, nor their affections captivated. Faith is a
cordial applying the word, and that particularly to the man's own
benefit ; whether we call it assurance or not, it comes to the same
thing : as when in conviction the threatening is applied, the man
trembles under the fear of hell and wrath, because he applies the
law-threatening to himself, saying, I am the man to whom this
threatening is spoken : so, in the day of conversion, or believing
the promise is applied, the man is relieved with the view of the
grace and mercy of God in- Christ, because he applies the gospel-
promise to himself, saying, " I am the man to whom this promise
is spoken, and I receive and rest upon Christ for salvation, as he
is promised or offered to me in this gospel ; To me is this word of
salvation." And if the man did not take it to himself, there would
be no end of believing at all. But then,

lY. The fourth thing proposed, was, To shew Jiow faith pleads
the accomplishment of the promise.

It pleads upon the mercy that made the promise, that it is ever-
lasting mercy, unchangeable mercy ; " The Lord, the Lord God,
merciful and gracious."

It pleads upon the truth that is to make out the promise ; it is
called, " The truth of Jacob, and the mercy to Abrahamj" Micah.
vii. 20 ; that his name is faithful and true.

It pleads upon the power of the promiser, " Being fully per-
suaded that what he had promised, he was able also to perform ;"
that he hath not out-promised his own promise, or said what he
cannot do.

It pleads upon the blood of the covenant that seals all the
promises thereof; hence they are all Yea and Amen in Christ
Jesus.

It pleads upon the love of God to Christ: this is to pray in his
name, that God, for the love he bears to Christ, would do as he
hath said.

It pleads upon the unchangeableness of God and of his word;
that his word endures for ever, and that he is God, and changes
not, therefore the sons of Jacob are not consumed.

In a word, it pleads upon his oath, Ileb, vi. 17, "God willing
more abundantly to shew unto the heirs of promise, the immuta-

faith's plea uroN god's word. 411

hility of his counsel, confirmed it by an oath : that by two immu-
t ible things, in which it was impossible for God to lie, w.e might
liave a strong consoltion, who have fled for refuge, to lay hold
upon the hope set before us."

And lastly, it pleads upon his name ; What wilt thou not do
for thy great name ?

V. The fifth thing to be proposed was. To shew whence is this
the business of faith to take God at his word, and to put him to
his word. Why, because,

It is the end and design of God, in giving his word ; These
things are written, and spoken, that we may believe in the Son of
God, and that believing, we might have life in his name, John xx.
31. The gospel is preached in vain, if men do not take God at his
word, and then hang upon it.

Because thus we glorify God ; and the more we rest upon the
divine word, the more we glorify him : Abraham was strong in
faith, giving glory to God. We give him the honour of his truth,
and other perfections this way.

Because thus we engage the honour of God upon our side, when
we put him to his word ; his honour is engaged. He cannot deny
himself.

Because faith hath no other way of living, but upon the word
of God ; Man liveth not by bread alone, but by every word that
proceedeth out of the mouth of God. Thy word was found of me,
and I did eat it. This is my comfort in my affliction, thy word
hath quickened me.

VI. The last thing proposed was the application of the subject,
which, indeed, was the principal thing intended. Here is a fit ex-
ercise before the solemn communion- work, to go to God and say,

0 do as thou hast said. Consider what he hath said, and take him
at his word, and put him to it, that he would do to you accord-
ingly. Whatever your case be, surely there is some word relative
to it.

Some may be thinking, alas ! God hath said nothing to me, that

1 may put him to his word. Why, man, if the gospel, that is in this
Bible, be preached to you, and if there be any word of grace
therein suitable to your case, then put not away the word from
you, but take it, and plead upon it, that God would do as he hath
said. If you can see any word of promise suited to your case, and
to your need, then put out your hand by faith and lay hold upon
his word.

Oh ! say you, is there any word from God about my case, who

412 faith's plea upon god's word.

am a poor, needy creature like to starve for want of a spiritual meal,
and a hearty draught of the living waters that go out from Jeru-
salem ? What hath God said, or hath he said any thing concern-
ing me ? Yea, he hath said, Isa. xli, 17, 18, " When the poor and
needy seek water, and there is none, and their tongue faileth for
thirst, I, the Lord, will hear them, I, the God of Israel, will not
forsake them. I will open rivers in high places, and fountains in
the midst of the valleys. I will make the wilderness a pool of
water, and the dry land springs of water." Hath he said so ?
Then take him at his word, and put him to it, saying. Lord, " Do
as thou hast said."

Oh ! but is there any word from God for me, who have been
long waiting about ordinances and never yet seen his glory, as I
would desire to see it ? What hath he said concerning me ?
Why, he hath said, that he waits that he may be gracious ; that
he "is a God of judgment : blessed are all they that wait for him,"
Isa. XXX. 18. He hath said, " The vision is yet for an appointed
time, but at the end it shall speak, and not lie : though it tarry,
wait for it, because it will surely come, it will not tarry," Hab.
ii. 3. — Hath he said so ? Then take him at his word, and put him
to it, saying, " Do as thou hast said."

But is there any word from God, concerning my case, that finds
my conscience challenging me for prodigious guilt; there was
never such a guilty person on the face of the earth ? Are you
groaning under guilt? Hear what he says, Heb.. viii. 12, "I will
be merciful to their unrighteousness, and their sins, and their ini-
quities will I remember no more." Isa. xliii 26, "I, even I, am
he that blotteth out thy transgressions for mine own sake, and
will not remember thy sins." — 0 then ! take hold of his word,
wherein he proclaims indemnity, and put him to it, saying, Lord,
" Do as thou hast said."

But, says another, is there any word from God concerning me,
that am compassed about with such strong corruptions, and con-
quering lusts, that sin gets the mastery of me ? Would you be
delivered ? Hear what he says, Mic. vii. 19, "He will subdue our
iniquities ;" and cast all our " sins into the depths of the sea."
Eom. vi. 14. " Sin shall not have dominion over you : for ye are
not under the law, but under grace." Isa. Ixiii. 4, " The day of
vengeance is in mine heart, and the- year of my Eedeemed is come."
— Hath he promised to take vengeance on your lusts ? Then take
him at his word, saying, 0 " Do as thou hast said."

But is there any word to me, that am such a filthy monster, such

faith's plea upon god's word. 413

a polluted creature m heart and way, that am sticking, as it were,
in the grave of sin? He hath said, Ezek. xxxvi. 26, ''From all
your filthiness and from all your idols, will I cleanse you." Zech.
xiii. 1, There is " a fountain opened to the house of David and to
the inhabitants of Jerusalem for sin and uncleanness." Is there a
promise of cleansing ? Then take him at his word, and cry. Lord,
-" Do as thou hast said."

But is there any word to me a backslider, a grievous revolter,
that many times after vows have made enquiry ; my promises and
resolutions have been but paper-walls before the fire of temptation?
Are you afflicted with this and would have relief? Behold, he
says, Jer. iii. 22, " Eeturn, ye backsliding children, and I will heal
your backslidings." Hos. xiv. 4, "J will heal their backsliding,
I will love them freely :" " I will be as the dew unto Israel." —
Hath he said so ? Then let your heart say, Lord, " Do as thou
hast said?"

But what doth God say to me, that have no strength for any
duty or difiiculty, that am weak like water ? Would you have
relief in this case ? God says, 2 Cor. xii. 9, " My grace is sufficient
for thee : for my strength is made perfect in weakness." Isa.
xl. 29, " He giveth power to the faint, and to them that have no
might he increaseth strength." — Doth he say so ? Then j)ut him to
his word, saying, Lord, " Do as thou hast said."

But is there any word concerning me, that am brought to
a great difficulty, and know not what to do, or what hand
to turn me to ; I am straitened what course to take ? doth God
say any thing to me? Yea, he doth: Isa. xlii. 16, "I will bring
the blind by a way that they knew not ; I will lead them in paths
that they have not known. I will make darkness light before them,
and crooked things straight. Isa. xxx. 21, " Thine ears shall hear
a word behind thee, saying. This is the way, walk ye in it." " Thou
shalt guide me with thy counsel." — Doth he say so ? Then put him
to his word, saying. Lord, " Do as thou hast said."

But what says God to a poor soul that is harassed with the
temptations of the devil, and ready to be destroyed with the fiery
darts of the wicked one ? God says, I will bruise the head of the
serpent. Eom. xvi. 20, " The God of peace shall bruise Satan
under your feet shortly." For this cause was the Son of God
manifested ; to destroy the works of the devil. — Hath he begun to
destroy him ? and hath he said, Thou shalt bruise him under thy
feet ? Then put him to his word, saying. Lord " Do as thou
hast said."

414 faith's plea upon god's word.

Alas ! but what says God to a poor destitute creature, and hath
nothing, no good, no grace, no light, no life, no strength ? He
says, Phil. iv. 19, " My God shall supply all your need according
to his riches in glory by Christ Jesus," Psal, ix. 18, "The needy
shall not alway be forgotten : the expectation of the poor shall
not perish forever." There is bread enough, and to spare, in your
Father's house. — Hath he said so ? 0 then I put him to his word,
saying. Lord, "Do as thou hast said."

But what says God to me, that am longing, earnestly longing
for some taste of his goodness, some communion and fellowship
with him ? Why, God says to you, that he will satisfy the longing
soul, and fill the hungry with good things. Matt. v. 6, " Blessed
are they which do hunger and thirst after righteousness : for they
shall be filled." Hath he said so ? Then let your heart say, Lord,
" Do as thou hast said."

Oh ! but is there any word for one that hath quite another case
to tell you of, that hath no longing desire, no hunger, no thirst,
that hath as much need as any longing soul here ; but I have no
spiritual longing, not so much as a desire, but, like the parching
earth, the dry ground, that can have no active thirst, but hath
many a wide cleft ? God says, Isa. xliv. 3, 4 ; "I will pour water
upon him that is thirsty, and floods upon the dry ground : I will
pour my spirit upon thy seed and my blessing upon thine offspring:
And they shall spring up as among the grass, as willows by the
water courses." — Have you no other thirst, but like that of the
dry ground, and hath he promised a flood ? Then, 0 put him to
his word, saying, Lord, " Do as thou hast said."

Oh ! but is there any word for me, that am like the barren
ground and unfruitful, that bears nothing but briers and thorns,
and I find this ground is rejected, as nigh imto cursing, whose end
is to be burned ? Is this your fear and concern ? Hear that
word, Isa. Iv. 13, " Instead of the thorn shall come up the fir-tree,
and instead of the brier the myrtle-tree : and it shall be to the
Lord for a name, for an everlasting sign that shall not be cut off."
Hos. xiv. 8, " I am like a green fir-tree. From me is thy fruit
found." — Hath he said so ? Then put him to his word, saying.
Lord, " Do as thou hast said."

Alas ! but is there any word for me, that have been a fool, a
mocker, a scorner, that have laughed at all religion and godliness ;
is there any merciful word that I may take hold of? Yea, God
says, Prov. i. 22, Ye scorners, that delight in scorning, and 'fools,
that hate knowledge, "Turn you at my reproof : behold, I will

faith's plea upon god's wokd. 415

pour out my Spirit unto you, I will make known my words unto
you." — Doth he say so ? Then put him to his word, saying,
O " Do as thou hast said."

But what says God to one that hath a plagued heart, a hard
heart, a base heart, full of all manner of evils, and all the plagues
of hell ? Why, God says, Ezek. xxxvi. 26, " A new heart also
will I give you, and a new spirit will I put within you : and I
will take away the stony heart out of your flesh, and I will give
you an heart of flesh. And I will put my Spirit within you, and
cause you to walk in my statutes." And whatever be the plague,
he hath said, I am the Lord that healeth thee. — Hath he said so ?
Then, 0 put him to his -word, saying, Lord, " Do as thou hast said.''
Ah ! but doth God say any thing to a stupid wretch, that not
only hears you, but is no more affected than the stones of the
wall, and that is quite dead, and can no more stir than a rock, and
hath no more life than a dead corpse ? God says, and O that he
would say it with power, " Come from the four winds, 0 breath,
and breathe upon these slain, that they may live." Ezek. xxxvii. 12,
" I will open your graves, and cause you to come up out of your
graves," " and ye shall know that I am the Lokd, when I have
opened your graves," "and shall put my Spirit in you, and ye
shall live. — Hath he said so ? Then, O put him to his word, say-
ing. Lord, " Do as thou hast said."

But, Oh ! is there any word that God says concerning me, that
hath forfeited God's favour, by heaping up great insuperable
mountains betwixf him and me, that I fear he will never come
over? "Why, he says, Zach. iv. 7, " Who art thou, O great
mountain? before Zerubbabel, thou shalt become a plain: And
he shall bring forth the headstone with shoutings, crying, Grace,
grace, unto it." He can make the mountains skip like rams, and
the little hills like lambs. — Hath he said so ? Tlien, O put him to
his word, and say. Lord, "Do as thou hast said." * * *

But is there any word for a poor creature that is in bondage
through fear of death ? If I have run with the footmen, and they
have wearied me ; then, how can I contend with horses ? And if
in the land of peace, wherein I trusted, they wearied me, then,
what will I do in the swelling of Jordan ? I tremble to meet with
the king of terrors ? Why, he hath said, Hos, xiii. 14, " I will
ransom them from the power of the grave ; I will redeem them
from death : O death, I will be thy plagues ; 0 grave, I will be
thy destruction :" Death shall be swallowed up in victory. Plead
then, that he would Do as he hath said.

416 faith's plea upon god's word.

But I want assurance of all tliese tilings, may one say. "Well,
what mean you by that, man, woman, that you want assurance ?
I suppose many do not understand themselves, when they say they
want assurance ; for, what better assurance would you have than the
word of Grod? If you have his word, and take his word, you need no
better assurance. If a man of credit, whom you can depend upon, give
you his word for such a thing, then you depend upon it, and say
you are assured of it ; for you have his word. There is an assur-
ance of sense, that is, the assurance of the work, when you have
got the thing that is promised ; this is not properly assurance, it is
enjoyment : but the assurance of faith is the assurance of a word.
And though the assurance of sense be sweetest, yet the assurance
of faith is the surest assurance : for, what you get in hand from
God you may soon lose the benefit and comfort of it ; but what you
have upon bond in the promise, is still secure. If you take God's
promise, you have the best assurance in the world : but if you say
you want faith, you cannot take his word, or trust his word, then
this is plain dealing ; I fear this indeed be the case of the most :
then you want assurance indeed, because you want faith, and can-
not take his word, nor give him so much credit. But if any be
saying, that is indeed my case ; I cannot believe his word : doth
God say nothing to me ? Is there any word suited to my case ?
Yes, there are promises of faith as well as to it ; Zeph. iii. 12, " I
will also leave in the midst of thee an afflicted and poor people, and
they shall trust in the name of the Lord," In him shall the Gen-
tiles trust. — Hath the Author of faith so promised ? Then, O take
him at his word ; cry for faith, saying. Lord, " Do as thou hast
said."

But may one say, I would desire not only to have the word,
but the accomplishment of the word ; I would not only have the
promise, but the performance ; and there are some promises I have
been looking to, some ten or twenty-years-old promises, that I
think I got the faith of ; but, alas ! the accomplishment is not yet
come ; there are some prayers and petitions I have had long tabled
upon the ground of the promise: "What doth God say to one that hath
never got these promises accomplished, nor these prayers answered?
Why. man, be thankful, if you have got grace to believe the
promise ; for so much faith as you have to take God's word, so
much assurance you have that the word will be made out. If you
be waiting upon a promising God, gave him his time j * * *
" Blessed is he that believeth ; for there shall be a performance of
those things which were told her from the Lord," Luke i. 45.

faith's plea upon god's word. 417

And your fits and starts of unbelief, 0 believer, sliall not hinder
the performance of the promise you have once believed savingly ;
"If we believe not, yet he abideth faithful : he cannot deny him-
self," 2 Tim. ii. 13, Will he deny his word, will he deny his oath?
No, no ; he will have respect unto his covenant ; because he hath
a respect to himself.

But what says God of one that is afflicted, and mourning for
the desolations of Zion, and particularly for the sins and defections
of the day we live in ? I will tell you what he says, They that
sow in tears shall reap in joy ; and though you have your mourning
time for Zion, you shall also have your rejoicing times ; " Rejoice
ye with Jerusalem, and be glad with her, all ye that love her :
rejoice for joy with her, all ye that mourn for her," Isa. Ixvi. 10.
He says, that he will " set a mark upon the foreheads of the men that
sigh and that cry for all the abominations that be done in the midst
thereof," Ezek. ix. 4. " Blessed are they that mourn : for they
shall be comforted," Matt. v. 4. — Why then, look to him to Do as
he hath said.

But says another, I am one that has a family, and children that
the Lord hath given me, and it is my concern, not only that I may
be blessed myself, but that my seed and offspring may be blessed ;
is there any word for me in this case ? Yea, what think you of
that word ? Isa. xliv. 3, " I will pour my Spirit upon thy seed, and
my blessing upon thine offspring." What think ye of that cove-
nant made with Abraham, which you are called to lay hold upon
by following his faith? Gen. xvii. 7, I will be thy God, and the
God of thy seed. You have not only the covenant of Abraham to
look to, but the entail of the covenant to your posterity to look to,
Isa. lix. 21, " This is my covenant with them, saith the Lord, My
Spirit that is upon thee, and my words which I have put in thy
mouth, shall not depart out of thy mouth, nor out of the mouth of
tLy seed, nor out of the mouth of thy seed's seed, saith the Lord,
from henceforth and for ever." He hath said, that children are his
heritage. Psalm cxxvii. 3 ; and that his righteousness is unto
children's children. Psalm ciii. 17; "The promise is unto you, and
to your children ?" Acts iii. 39. O take him at his word, and cry
Lord, " Do as thou hast said."

But what do you say to one that finds himself deserted of God,
and that God answers neither by Urim nor Thummim. "I go for-
ward, but he is not there ; and backward, but I cannot perceive
him : on the left hand, where he doth work, but I cannot behold
him : He hideth himself on the right-hand, that I cannot see him:"

27

418 faith's plea upon god's woed.

Job xxiii, 8, 9. " The Comforter that sliould relieve my soul is far
from me." Lam. i, 16. God sajs, Isa. liv. 7, 8, 10, "For a small
moment have I forsaken thee ; but with great mercies will I gather
thee. In a little wrath I hid my face from thee for a moment; but
with everlasting kindness will I have mercy on thee, saith the
Lord thy Eedeemer." "For the mountains shall depart, and the
hills be removed ; but my kindness shall not depart from thee,
neither shall the covenant of my peace be removed, saith the Lord,
that hath mercy on thee." — Hath he said so ? Then, O take him
at his word, saying. Lord, "Do as thou hast said."

But what doth God say to one that is tossed with one wave of
affliction upon the back of another, Deep calling unto deep, at the
noise of God's water-spouts ; all his waves and billows are gone
over me? Psalm xlii. 7. Why, God says, Isa. liv. 11, 12, 13, 14,
"Oh thou afflicted, tossed with tempest, and not comforted, behold,
I will lay thy stones with fair colors, and lay thy foundations with
sapphires. And I will make thy windows of agates, -and thy gates
of carbuncles, and all thy borders of pleasant stones. And all
thy children shall be taught of the Lord ; and great shall be the
peace of thy children, In righteousness shalt thou be established."
Yea he says, Psalm xci. 15, " He shall call upon me, and I will
answer him: I will be with him in trouble ; I will deliver him, and
honour him." Many such sweet words of grace he speaks. O
then, take his word, and plead. Lord, " Do as thou hast said."

But is there any word to one that is left in the wilderness, and
knows not where he is, so as to think it impossible that ministers
can find him out ? I think I am lost in a thicket, and it is impos-
sible to find out my case in your preaching, it is a matchless case,
a nameless case. Why, may be that word concerns you, Isa. Ixii.
11, " Behold thy salvation cometh ;" "and thou shalt be called.
Sought out," " not forsaken ?" And Hos. ii. 14, " I will allure
her, and bring her into the wilderness, and " there will I " speak
comfortably unto her ;" or, as the word is in the margin, speak to
her HEART. O comfortable, when God speaks not only to the ear,
but to the heart ! — Well, hath he said it ? O then, take his word
and plead, "Do as thou hast said."

But is there any word to one that hath been incorrigible under
directing providences, and hath his corruptions irritated by the
cross, and rebellion rather increased by rods, instead of being re-
claimed byword and rod? Is there any case like mine, or is there
any word for me to lay hold upon? Yes ; what think you. of that
word, Isa. Ivii. 17, 18, " For the iniquity of his covetousness was

faith's plea upon god's woed. 419

I -WTotli, and smote liim : I hid me, and was wroth, and he went
on frowardly in the way of his heart." "Well, what follows ? "1
have seen his ways, and will heal him : I will lead him also, and
restore comforts unto him and to his mourners." O astonishinaf
wonder of free grace ! that it was not said, I have seen his ways,
and will damn him ; but I have seen his ways, and will heal
him: I have seen his ways, and will save him. — Hath he said so?
Then put in your petition. Lord, " Do as thou hast said."

But is there any word to such as are under the power of unbe-
lief and impenitency ? The gospel is preached to believers and
penitents : 0 God forbid but it was not preached to sinners, that
are both unbelieving and impenitent, in order to bring them to faith
and repentance : why, what says God to such ? He says, what
they ought to lay hold and plead upon. Psalm ex. 3, " Thy people
shall be willing in the day of thy power." Acts v. 31, Christ is
exalted at the right hand of God, " to be a Prince and a Saviour,
for to give repentance to Israel, and forgiveness of sins." Plead
then he may do as he has said.

But is it possible that God is speaking to any that hath been a
notorious sinner ? Perhaps, all the country knows that I have been
a scandalous del^auchee, a lewd and wicked sinner, a profane grace-
less wretch. 0 ! if any were charmed with the joyful sound of
gospel -grace to-day, he says, Isa, i. 8, " Come now, and let us
reason together, saith the Lord : though your sins be as scarlet,
they shall be as white as snow ; though they be red like crimson,
they shall be as wool." Though you have sinned to the uttermost,
I am able to save to the uttermost ; is your name wonderfid, as a
Sinner ? Behold his name is Wonderful, as a Saviour. — O hath he
said so ? Well, go and plead his word, saying, Lord, " Do as thou
hast said."

But besides my wickedness, I am grossly ignorant ; doth God
say any thing to a poor brutish ignorant creature like me ?
Would you be taught ? There is a word you may take hold of,
John vi. 45, " It is written in the prophets. And they shall be all
taught of God." And, who teaches like him? — Hath he said
so ? Then take him at his word, saying, " Do as thou hast
said."

But is there any word from God for one that hath crucified so
many convictions as I have done ; yea, and virtually crucified the Son
of God afresh, by rejecting his calls, grieving his Spirit ? Yea, we
are called to preach the gospel to every creature, and even to the
crucifiers of Christ ; " Eepentance and remission of sins should be

420 faith's plea upon god's wokd.

preaclied in liis name among all nations, beginning at Jerusalem,"
Luke xxiv, 47. Why beginning at Jerusalem, among the crucifiers
of Christ ? Because the}^ have most need of his blood to wash
them : Christ came to save sinners, the chief of sinners ? — Hath
he said so? Then put in your bill, Lord, "Do as thou hast
said."

But will you tell me. Is there any word for one that cannot think
that it is as you are saying, that there is any merciful word in
God's mouth, or any merciful thought in God's heart towards me ;
it cannot enter into my thought ; I cannot let it light in my mind
or heart ? Why, God says, Isa. Iv. 8, 9, " My thoughts are not
your thoughts, neither are your ways my ways, saith the Loed.
For as the heavens are higher than the earth, so are my ways
higher than your ways, and my thoughts than your thoughts."
You are not to measure his thoughts by yours, no more than you
can measure these wide heavens with your arms : but God knows
his own thoughts, and what says he of them ? Jer. xxix. 11,
12, 13, " I know the thoughts that I think toward you, saith the
Lord, thoughts of peace, and not of evil, to give you an expected
end. Then shall ye call upon me, and ye shall go and pray unto
me, and I will hearken unto you. And ye shall seek me, and find
me, when ye shall search for me with all your heart." — Hath he said
so ? Then go and plead his word, saying, Lord, " Do as thou hast
said."

In a word. Do you want his presence ? He hath said, Lo, I am
with you alway, even unto the end of the world : I will never
leave thee nor forsake thee. Are you afraid of hell and damna-
tion ? He hath said. Deliver his soid from going down to the
pit, I have found out a ransom. — O what encouragement is
here to go and pray and plead, saying. Lord, "Do as thou hast
said?"

0 Sirs, search the scriptures, and study the word of God ; con-
sult and consider what he hath said ; let there be no mouldy
Bibles among you; let not the dust of your Bibles witness against
you, for your eternal salvation depends upon your believing what
he hath said, therefore study the faith of what he hath said. The
Spirit is promised, and the scriptures are written to work this
faith; Christ is exalted, and the throne of grace is erected to
give this faith ; and this faith comes by hearing what he hath
said : by hearing not what Plato hath said, or Seneca hath said ;
what this or that man hath said ; but what God hath said in his
word, in this Bible, which is a book so prefaced, and so attested as

faith's plea upon god's woed. 421

never any other book was : tlie Old Testament is prefaced by all
the miracles wrought by Moses ; the New Testament was prefaced
by all the miracles wrought by Christ. And as Moses's miracles
were wrought before the Old Testament was written, so Christ's
miracles were wrought before the New Testament was writ-
ten : never a book was so attested as this, even by a cloud of
witnesses, a cloud of miracles, a cloud of martyrs, who sealed
with their blood the truth contained in it. God, in the New
Testament, exactly fulfills what he hath said in the Old ; yea,
the present state of all the world is a visible performing of
scripture-prophecies. — Are not the Jews at this day a scattered
and despised people, as the scripture said they should be ? Hath
not God done as he hath said ? — Is not Antichrist, the long-lived
man of sin, and the cruel man of blood, as the scripture told he
should be ? Thus it is done as he hath said. — Are not the Pagan
parts of the earth the dark places and habitations of cruelty, as
the scripture says they should be ? Thus it is as he hath said. —
Do not the seven churches of Asia lie desolate, as they were
threatened, unless they repented ? Thus it is as he hath said. — Is
not Mahomet, the false prophet, and his followers like the waters
of the great river Euphrates, to which they are compared in scrip-
ture ? And thus it is as he hath said. — Does not the whole world
lie in wickedness, as the word of God shews ? And so it is as he
hath said. — Is not every saint as a brand plucked out of the burn-
ing, as the scripture speaks ? And so it is as he hath said. — Are
not Deists and scoffers walking after their own lusts, and ridicu-
ling the promise of Christ's coming, as the scripture speaks ? And
so it is as he hath said. — ^Are not the black marks of perilous times
in the last days upon us, as the scripture speaks ? And so it is as
he hath said. — Are not the foolish virgins as many, yea, and more
than the wise, and all slumbering and sleeping, and all according
as he hath said ? — Doth not the Spirit speak expressly, that in the
latter times some shall depart from the faith, and accordingly it is
as he hath said ? — Is not the gospel a savour of life to some, and a
savour of death to others ? — Is not Christ precious to some, and
also a stone of stumbling and a rock of offence to others, as the

scripture speaks ? And so it is as he hath said. -Look about

you, and see if any thing that falls out be not an accomplishment
of the word : and, O how should you value this word ! not a jot or
title of it shall fall to the ground.

"Walk in this garden of the scripture, and pluck up the flowers
of gospel-promises, and put them in your bosom ; live by faith

422 THE HAPPY VICTOE; or,

upon tlie promise, and be persuaded, whatever stands in the way,
that he will do as he hath said. He will do so, for what he hath
said he hath written, what he hath said he hath sealed, what he
hath said he hath sworn, what he hath said he will never unsay ;
therefore, take hold of his word of grace, and hold him at his word
in life and death, saying, Do as thou hast said.

SERMON XXI.

The Happy Victor;

oe, saints more than conquerors.
[THAnksgiving-day sermon.]

"Nay, in all these things tve are more than conquerors through him
that loved us" — EoMANS viii. 37..

Glorious things are spoken in the preceding part of this chap-
ter, particularly from verse 28, concerning the love and goodness
of God to his chosen people, in the co-operation of all things for
their good ; and that by virtue of a golden chain, reaching from
eternity, in their predestination ; to eternity, in their glorification:
in contemplation whereof the apostle breaks out in proposing two
questions, full of comfort, verse 31. The first is, " What shall we
then say to these things?" How glorious are they! And the
next is, "If God be for us, who can be against us?" We may
bid a defiance to all our opposers. This text I have read, relates
not only to these, but especially to other two questions, that are
both high notes of triumph and encouragement ; and the first is a
question of triumph and encouragement against all sin and guilt,
verses 33, 34, " Who shall lay any thing to the charge of God's
elect ? It is God that justifieth. Who is he that condemneth ?
It is Christ that died, yea rather, that is risen again," etc. The
second is a question of triumph and encouragement against all sor-
rows and afflictions, verses 35, 36, " Who shall separate us from
the love of Christ ? Shall tribulation, or distress, or persecution,
or famine, or nakedness, or peril, or sword ? (As it is written,
for thy sake we are killed all the day long ; we are accountipd as

SAINTS MORE THAN CONQUERORS. 423

sheep for the shaughter.") All these questions import a strong ne-
gation ; who can be against us ? Who can charge us ? Who can
condemn us ? Who can separate us ? Can men or devils do it ?
No ; none can do it. -But the apostle rests not in the negative,
but proceeds to the positive determination of the point: "Nay,"
says he, " in all these things we are more than conquerors through
him that loved us."

In these words we have, 1. A victory proclaimed ; " Nay, in all
these we are more than conquerors." 2. The ground of it, it is
" through him that loved us."

1st, A victory proclaimed : where it is asserted ; " We are con-
querors," and amplified ; " We are more than conquerors."

It is asserted; "We are conquerors:" that is, we are victors
and overcomers, as believers are frequently called, Revelation,
second and third chapters ; To him that overcometh will I give to
eat of the tree of life, etc. Rev. xxi. 7, "He that overcometh
shall inherit all things."

It is amplified ; Nay, " we are more than conquerors." There
is none so humble as a true believer, and yet none so confident
even in the most desperate cases ; though yet upon the most safe
and solid grounds. It is with holy boasting the apostle speaks ;
as if he had said. Let not our enemies think, when they have done
their utmost, that they have won the day, and got us ruined ;
Nay, we are conquerors, and more than conquerors ; even con-
querors to the greatest advantage, and double gainers by the
battle.

2dly, The ground of the victory, is, through Christ that loved

us. The ground of the conquest is astonishing ! How come we

who are believers, united to Christ, justified and sanctified in him,
to be more than conquerors ? Why, it is through grace we are
what we are ; it is not through our own strength, but through
Christ's strengthening us we can do all things. But the attribute
through which, in a special manner, the glorious victory is ob-
tained, is that attribute of love : this title of Christ was very
familiar to the apostle ; He loved me, and gave himself for me ;
and here the apostle chooses to speak of Christ's love, more than
any thing else, because all that ever Christ did for us, issued in so
many grains and branches from this great root of love ; and all
our victories are owing to the banner of love he places over our
head, Song ii. 4, "He brought me to the banqueting house, and
his banner over me was love ;" intimating, that as we are not to
think strange to hear of a banquet and a battle at the same time ;

424: THE HAPPY VIC TOE; OR,

for, a feast of love, and the fight of faith are very near relations :
so the victory is only to be obtained under the banner of love, or
owing to him that loved us. This shews,

The deficiency of our own strength ; it is no where, said in the
whole scriptures, that we fight in our own strength, far less that
we overcome ; and least of all that we are more than conquer-
ors ; but only through Christ that loved us, and who must do all
for us.

It denotes the efi&ciency of his strength in our behalf, and the
power and efficacy of his love : it is strong as death, and con-
quered death itself for us ; Through him, then, we are more than
conquerors.

Observ. Christ is a lover, through whom every true believer,
in all cases, be they never so hard, is more than a conqueror.
" Nay in all these things we are more than Conquerors,"
etc.

The method we propose for handling this subject, as the Lord
shall be pleased to assist, is the following.

I. To speak of the Christian conqueror.

II. Of his being more than a conqueror,

III. The grounds of the conquest, viz. the love of Christ.
lY. Deduce inferences for the application.

I. We are to speak of the Christian conqueror. Two things
seem necessary here to be considered, viz. The enemies he con-
quers, and the nature and import of the conquest.

As to the enemies that the believer overcomes and con-
quers.

The first enemy is sin : sin is the grave of all our mercies, and
the mother of all our miseries ; and it hath a twofold power, that
must be overcome, a condemning power, that binds the sinner over
to eternal death and wrath ; and a polluting power, that makes the
soul ugly and abominable in the sight of a holy God : but the
believer overcomes both these ; the one, viz. the guilt of sin, he
overcomes completely by justification ; and the other, viz. the pollu-
tion of sin, he overcomes gradually by sanctification : this conquest
is asserted in the foregoing part of the chapter, particularly,
verse 30.

The world must be conquered, and all the friendly blandishments
thereof : for, the friendship of this world is enmity against God. It
is hard to stand against such an adversary, because here we have

SAINTS MORE THAN CONQUERORS. 425

temptations suited to all our natural inclinations, 1 John ii. 16. If
we are for carnal pleasures, here are the lusts of the flesh to wallow
in ; if we value ourselves for riches and full coffers, here are the
lusts of the eje ; if we be for honour, here is the pride of life
presenting itself. But these are what believers must over-
come.

The devil is an enemy most powerful, spiritual, and subtile, we
have to conquer : his great design is to tempt us to the practice of
sin, and to hinder the exercise of grace, and to destroy immortal
souls : for, he goes about like a roaring lion, seeking whom he may
devour : but he that establisheth Zion, on a lasting foundation,
hath promised that the gates of hell shall not prevail against it ; he
hath promised to bruise Satan under our feet ; and his promise is
like a mountain of brass that cannot be removed.

Raging persecutors are enemies to be conquered ; or personal
enemies, that are Satan's instruments ; being either wicked men,
that are confederates with Satan; or wickedly disposed men,
though otherwise gracious, as Job's friends, Aaron, and Miriam
etc. Acts xiii. 50. The believer overcomes, either by well-
doing, or well-suffering: Sometimes by well doing, which is a
notable conquest, 1 Peter ii. 15, "For so is the will of God, that
with well doing ye may put to silence the ignorance of foolish men."
Thus says the apostle, Rom. xii. 20, 21, '* If thine enemy hunger,
feed him ; if he thirst, give him drink : for in so doing thou shalt
heap coals of fire on his head ;" if not coals of conversion to melt
him, yet they will be stones of confusion to astonish him, and
consume him, and burn him up. Sometimes we overcome personal
enemies also by well-suffering ; a Christian conquers by patience,
constancy, and resolution, and perseverance, in the faith ; the
saints have conquered, even by suffering unto death, Rev. xii. 31.

They have personal afflictions to conquer; such as these
mentioned in the two preceding verses ; viz. tribulation, and
distress, and persecution, and famine, nakedness, peril, or sword.
The godly are liable to these evils ; but they are helped to conquer,
by looking beyond the hatred of men, that have a sinful hand
therein, to the love of God, who hath a sovereign hand ; and so
looking on them as loving chastisements, and signatures of adop-
tion : by faith they can see God venting his love, even in these
things wherein men may be venting their rage, revenge, and

resentment. There are three ways further whereby personal

afflictions are conquered, either by prevention of them, or by
cheerfulness under them, or by profiting by them.

426 THE HAPPY VICTOR; OR,

Sometimes by prevention of tliem, as wlien the Lord either
prevents and diverts the dint of the stroke, that it shall not fall, or
tlie damage of it, that it shall not harm, as it is said, Prov. xxvi. 2,
" The curse causeless shall not come."

Sometimes they conquer these afflictions by cheerfulness under
them : men are conquered so far as they are dejected and cast
down, and when their hearts, like Nabal's die within them ; but they
are conquerors, so far as they are hearty and courageous in a spiri-
tual sense, having the Spirit of God and glory resting on them ;
and are enabled to rejoice in tribulation ; and are delivered from
fainting in the day of adversity. — This cheerfulness is not only a
natural affection, but a spiritual grace: Paul and Silas did sing
praises in the prison ; and the apostle rejoiced " that they were
counted worthy to suffer shame " for Christ's sake, Acts v. 41 A
believer is a conqueror over his afflictions by contentment ; when
'•'troubled on every side, yet not distressed ;" "perplexed, but not in
despair ; persecuted, but not forsaken, cast down, but not destroyed,"
2 Cor. iv. 8, 9. And again.

They conquer by their profiting by affliction : then have we the
better of affliction, when we are the better by them, and get meat
out of the eater. The believer looks upward to the providence of
God, and he looks inward to his own heart, that he may improve,
and get all sanctified, sweetened, and blessed to him. Thus a man
may have benefit even by his adversaries, whether they will or
not, which is the greatest victory over them.

The last enemy they have to be conquered, is death, 1 Cor. xv.
26 ; and over this enemy also the believer shall be victorious.
Death shall not be able to separate Christ and him, as you see in
the verses following the text; nay, death makes the union the
more close. This union begins to be more perfect at death, as to
the soul of the believer ; for it wins nearer to him when it enters
into glory ; and the body being still united to Christ, rests in the
grave till the resurrection, when both soul and body shall be
blessed with the full enjoyment of him. Hence the song of tri-
umph over death and the grave, " 0 death, where is thy sting ? O
grave, where is thy victory?" — "But thanks be to God, which
giveth us the victory through our Lord Jesus Christ," 1 Cor. xv.
55, 57.

2dly, As to the nature and import of the conquest : believers
being conquerors, supposes and imports these following things.

That they have got some saving acquaintance with the Captain
of salvation, having abandoned the old general, the devil, under

SAINTS MORE THAN CONQUERORS. 427

wliGse Standard all the children of men are still fighting, before
they enlist with Christ ; but the believer is one that hath deserted
the devil's camp, and enlisted himself a soldier of Christ, in whom
he sees all the magazine of military provision, and all the furniture
for the spiritual war ; having no expectation of reaching this vic-
tory by himself, or any creature, but only by the Spirit of Christ,
he expects to mortify the deeds of the body, and to bruise the
head of the serpent, knowing that not by might, nor by power,
but by his Spirit must the victory be obtained.

The conqueror is one that resolves upon, and hath some ac-
quaintance with the warfaring life of the Christian ; that this life
is a fighting life : the conquest supposes a battle, and weapons of
war, and a putting on the whole armour of God ; I have fought the
good fight, says Paul : I have hell and devils to fight against ; but
now I have overcome, and arrived at the crown. The conqueror
knows, that the Christian life is one of the sweetest of lives, and
yet one of the sharpest of lives, in several respects ; for, they that
would follow Christ must not expect to be always in the mount to
behold him transfigured before them ; they must come sometimes
down to the valley and fight ; and, perhaps, as Paul said, Fight
with beasts at Ephesus : they must not expect still to sail with a
fair wind, but oftentimes to sail in the dark, and in a storm, when
Christ seems to be absent. This resolution of a warfaring life,
would arm the Christian against many stumbling-blocks, and pre-
vent fainting when the trial comes to a height, and saying. Why
am I thus ?

The conqueror is one that is acquainted with the nature of the
war ; that it is spiritual, and that the weapons are not carnal, but
mighty through God, to the pulling down of strong holds, etc. ;
that it is managed through grace, and that sometimes by flying,
sometimes by fighting, and sometimes by watching.

Sometimes by flying ; a Christian soldier may conquer by fly-
ing; Flee fornication, says the apostle: flee from sin and you fight
against it ; flee from both inward and outward abominations,
drunkenness, whoredom, lying, cheating, Sabbath-breaking, ill-
company ; shunning all appearance of evil : it is dangerous to par-
ley with temptation, or to reason with the devil, whether you
should venture on such a sin, or not ; for, though you should
muster up arguments, yet you may find the devil a better
politician than you. But there are some evils you cannot flee
from ; and therefore,

Fighting must take place : when you cannot flee, the next best

428 THE HAPPY VICTOR; OR,

is to stand your ground ; " Put on the whole armour of God, that
ye may be able to stand against the wiles of the devil," Eph vi. 11.
Stand fast in the faith, with an entire dependence upon Christ for
new recruits of grace and strength from him ; for. We are not suf-
ficient of ourselves ; our sufficiency is of God : I live, yet not I,
says the apostle, but Christ liveth in me ; even so, may a believer
say, I overcome, yet not I, but Christ overcometh for me.

By watching; "Watch and pray that ye enter not into temptation.
The work of a sentinel is not to fight but to watch the enemy's
approach ; and when he sees them, he tells the captain, and prays
him to draw out his forces to oppose them, and so conquers : even
so, the Christian soldier may conquer by watching ; and upon the
approach of temptation, praying the Captain of salvation to come
with help against the enemy. The conqueror is acquainted with
the war by flying, fighting, and watching.

The conqueror is one that is acquainted with, and his conquest
imports acquaintance with, the power and policy of his spiritual
enemies, and with the means of the victory, and the way of using
the spiritual weapons. Such acquaintance hath he with the power
and policy of the enemy, that he hath had the the sad experience
of many foils and falls in the battle ; yea, the saints may lose many
battles, though they win the war at last : the liveliest of the saints
may have some deadness; the holiest have some sin; most humble
have some pride, the most spiritual and heavenly, have some earth-
liness and carnality; and the most denied, have some self: hence
they may be frequently overcome, and lose their liveliness, though
not their life altogether. It is true, the doctrine of the foils and
falls of believers may be dangerous to the secure, and a rock of
offence to them over which they may stumble. "Why," say they,
"I am daily overcome by sin, and my heart dead like a stone in
prayer ; but my blessing on the minister, that tells me. Believers
may be just like me ; and so I conclude myself to be among the
number of believers, and hope to be saved, as well as the best."
0 beware, man, lest this kind of reasoning prove your spot, to be
none of the spots of God's children ; a saint may be foiled and
fall, but he will not lie among the dirt, nor wallow in the puddle,
like a swine in the mire ; but struggles, like a sheep in the mire,
and be restless till he get out.

The believer also is one that knows the way and means of the
victory, viz. the spiritual armour ; and the way and manner of
using these weapons, particularly these four.

The weapon of the blood of Christ ; They overcome " by the

SAINTS MORE THAN CONQUERORS. 429

the blood of the Lamb," Eev. xii. 11, they know that this blood
cleanseth from all sin, and so washeth away the enemy as a jQood :
they make use of this blood, as sin-expiating, wrath- appeasing,
promise-sealing, and victory -purchasing blood.

The weapon of faith ; 1 Pet. v. 9, " Whom resist stedfast in
the faith." It is by this shield of faith they quench the darts of
Satan ; yea, This is the victory whereby they overcome the world,
even their faith : and by this they overcome the god of this
world.

The next weapon is the word, which is the ''Sword of the
Spirit," Eph. vi. 17. By this, Christ the Captain, defeateth the
devil, saying. It is written ; it is written so and so. When people
observe only what is said by such and such a man, they are in
danger to be tempted, and conquered by temptation ; but when
they resist temptation, by minding what is written in the word,
they overcome.

The fourth weapon is prayer; Matt. xxvi. 41, "Watch and pray,
that ye enter not into temptation." This weapon Paul used when
he besought the Lord thrice. The prayerless man is the vaur
quished man ; but as long as one can pray in faith, and pray in
the Holy Ghost, he is armed against the devil, the world, and the
flesh. The wrestler with Grod in prayer is the conqueror.

II. The second head of the method, was. To shew in what re-
spects believers are more than conquerors. The word vTrtpviK'Tipiev is
very emphatic, and such as we cannot easily reach in our language ;
it is as if we should say, We over-over-come. Now, I shall shew,
in eight or ten respects, how true believers may be said to be
more than conquerors. And,

They are more than conquerors, in so far as their Captain, who
fights for them, is more than man, more than a complete match for
all his enemies. Christ, the Captain of their salvation, is their
almighty General : this is the ground of their conquest ; it is
through him that loved them, as we may shew afterward. Only
here we may observe, that having him on their side, it may well be
said, as in verse 31, "If God be for us, who can be against us ?"
And as Elisha said to his servants, 2 Kings vi. 16, "Fear not : for
they that be with us are more than they that be with them :" and
when his eyes were opened at the prayer of Elisha, behold the
mountain was full of horses, and chariots of fire round about
Elisha.

They are more than conquerors, in so far as they can glory in
their cross; and not only bear it with patience, but triumph in it

430 THE HAPPY VICTOR; OR,

■with pleasure, as the cross of Christ ; for a man to glory in his own
crown is no great matter, but to glory in his cross is more than a
victory over it : thus did Paul, Gal. vi. 14, when he is opposing
himself to the false teachers of his time, who sought to glory in
these as their converts, whom they could persuade to be circum-
cised, and to submit to the legal yokes they wreathed about their
necks ; but, says Paul, God forbid, that I should glory, save in the
cross of our Lord Jesus Christ, by which the world is crucified to
me, and I to the world. Thus were the apostles more than con-
querors, when they could " glory in tribulations," Eom. v. 3, and
rejoiced "that they were counted worthy to suffer shame" for
Christ's sake, Acts v. 41.

They are more than conquerors, in so far as they conquer the
greatest enemies in a little time ; and with the least ado, or with
little strength ; and by very weak and feeble means. Amongst
men it is usual for that party that hath the greatest forces to carry
the day : but take a view of grace when first cast into the soul,
particularly faith, it is but like a grain of mustard seed : it is like
nothing, were it not for the strength of Christ that helps and makes
it victorious. If a great army conquer a small handfull, it is but a
victory ; but if a small handfull, conquer a great army, this is more
than a victory : as when that small grain of mustard seed overtops,
and overcomes the whole world ; for, This is the victory that over-
comes the world, even our faith. The children of God sometimes
conquer with a little strength, and by very weak and feeble means:
it is all one to God to conquer by many or few.

They are more than conquerors, in so far as they can conquer
without any loss to themselves, but rather gain. When one army
defeats another, but with loss of thousands, or of the greatest part
of the army, it may be called a victory ; but when the one roots the
other without any loss, and with great gain, then it is more than a
victory. What does the believer lose, when he conquers the world
and its lusts, when he conquers the devil and his confederates? Nay,
he gains unspeakably by the conquest ; for, he divides the spoil :
he reaps profit and advantage by his tribulations ; for, "Tribulation
worketh patience, and patience experience, and experience hope,
and hope maketh not ashamed : because the love of God is shed
abroad upon his heart, by the Holy Ghost," They conquer with
the least loss, and yet the greatest advantage to themselves.

They are more than conquerors, in so far as they conquer to the
greatest loss and disadvantage to the enemy. Their greatest ene-
mies are at first disabled, and at last destroyed. A man can con-

SAINTS MOEE THAN CONQUEROKS. 431

quer Ms enemy for the present : but he may recruit and recover
again, and fall upon him with a second encounter, and be stronger
than ever he was before : but a child of God, in conquering his
enemies, not only foils them, but disables them ; for the heaviest
stroke the devil and his instruments can give, brings in most profit
to them, and does most disable the enemy ; as the last stroke the
devil gave to our ever-glorious Head, did most of all disable the
devil : for, when he bruised the heel of Christ's human nature to
death, our Lord gave the serpent's head a kick, as it were, and
thereby brake his legal power ; for By death he destroyed him that
had the power of death, that is, the devil. Thus the most bloody
stroke the enemies give, tends most of all to disable and weaken
their power ; while the believer renews his strength the more,
and waxes valiant in fighting. Our Lord Jesus, the Captain, is
also to sit at the Father's right-hand, till all his enemies be his foot-
stool ; and therefore all the believers' enemies shall be at last per-
fectly subdued unto them, sin, and misery, and tribulation, and
sickness, and death itself, they shall be all " swallowed up in vic-
tory," 1 Cor. XV. 54.

They are more than conquerors, in regard they can be sure of the
victory before the war be at an end. What assurance have they
of this ? Why,

Christ, their Head, hath overcome, and gained the prize already;
and there cannot be a victorious head, and a conquered body : if
the head be raised, from the dead, the body shall rise. Their
final victory is as sure as Christ their Head is already victori-
ous.

Their weapons are invincible; the shield of faith, and the sword
of the Spirit, cannot fail to be victorious.

They are assured by the promise of God ; for it is promised,
that the God of peace will bruise Satan under their feet.

They are assured by the earnest of the full victory ; the Spirit
enabling them sometimes to mortify the deeds of the body : and as
this Spirit is the earnest of the inheritance, so the earnest of the
full and complete victory. God is a rock, and his work is perfect :
he hath begun the good work, and will perfect it. If then he that
is assured of the victory before the war was ended, is more than a
conqueror, every believer in Christ may be so.

They are more than conquerors, in regard that they conquer,
even when they do not fight ; for, even the rest of God's people is
glorious and victorious, Isaiah xi. 10. They are sometimes called
just to stand still, and see the salvation of God ; " Fear ye not,

432 THE HAPPY VICTOR; OR,

stand still, and see the salvation of tlie Lord," " The Lord shall
fight for you, and ye shall hold your peace," Exod. xiv. 13, 14.
The race is not always to the swift, nor the battle to the strong :
but when his children only go to the field of battle, he just takes
their work and warfare ofi* their hands, as the church, Song ii. 3.
" I sat down under his shadow ;" thereafter it follows, " He brought
me to the banqueting house, and his banner over me was love."
He took me off my own hand ; His own arm got him the victory.

They are more than conquerors, in regard they conquer when they
are conquered, and overcome the enemy, even in that wherein the
enemy thought to have overcome. Any man can overcome in his
victories ; but the child of God overcomes in his foils and defeats,
that he meets with ; his very losses themselves are victories :
what enemies design for their greatest overthrow and debasement,
issues in their greatest honour and advancement ; " But as for you,
ye thought evil against me ; but God meant it unto good, to bring
to pass, as it is this day, to save much people alive," Genesis 1. 20.
He overcomes even there where he is beaten and overthrown.
And hence these things that seem to be the means of raining, are
the means of raising him ; yea, matter of glorification : "Most gladly
therefore will I rather glory in my infirmities, that the power of
Christ may rest upon me. Therefore I take pleasure in infirmities,
in reproaches, in necessities, in persecutions, in distresses for Christ's
sake ; for when I am weak, then am I strong :" " My strength is
made perfect in weakness," 2 Cor. xii. 9, 10. Hence also here the
apostle says, " In all these things we are more that conquerors."
What things are these ? You see them in the preceding verse,
Tribulation, distress, persecution, famine, nakedness, peril, and
sword. These things which seem to be so distant and remote from
conquering, so opposite and contrary to conquest, even in all these
things we are more than conquerors. The devil's aim, in all the
sufferings of God's children, is to draw them off from Christ, to
make them murmur and despair, and desert their colours ; but in this
he is defeated and disappointed : for, God inspires his children with
such a generous and noble spirit, that sufferings abate not their zeal
and patience, but rather increase it ; as one of Julian's nobles said
to him, " We Christians laugh at your cruelty, and grow the more
bold and resolute." Thus they beat their enemies with their own
weapons.

They are more than conquerors, in regard that they conquer
and overcome themselves : Fortior est, qui se quam qui fortissima
vincit, moenia : "He that can, through grace, conquer himself, is

SAINTS MOEE THAN CONQUEEORS. 433

more than lie that can conquer a castle." He that ruleth his
spirit, is more than he that taketh a city, Prov. xvi. 31. Here is
a notable conquest, for a man to have a command and victory over
himself, and his own heart ; for, it enables him easily to defeat all
other oppositions : this we could never do, if we do not conquer
ourselves ; for, he that is a slave to his lusts, will be a slave to his
enemies: he that never conquers his carnal affections, will never
conquer his crosses and afflictions. The carnal natural man is a
captive to every temptation that he meets with ; he is like a city
without walls, that is easily taken. Where the strong holds of
sin in the heart are pulled down, other enemies would be the
sooner subdued ; '' O that my people had hearkened unto me, and
Israel had walked in my ways ! I should soon have subdued their ene-
mies, and turned my hand against their adversaries," Psal. Ixxxi.
13, 14:. This is the way to get adversaries subdued ; " He that
overcometh, and keepeth my works unto the end, to him will I
give power over the nations : and he shall rule them with a rod
of iron," Eev. ii. 26, 27.

In a word, lastly. They are more than conquerors, in regard
they conquer him that is unconquerable, and overcome him that
is invincible. The children of God, to speak with holy reverence,
do in some respects conquer God himself; and that two ways,
namely, by the beauty of their graces, and the efficacy of their
prayers.

By the beauty and loveliness of their graces, which he himself
hath adorned them with ; " Turn away thine eyes from me ; for
they have overcome me," Song vi. 5. These are the words of
Christ to his spouse, the church of true believers : Thine eyes ;
that is, the beauty and lustre of thy graces : Christ is in a manner
charmed and ravished with the graces of his own Spirit in his
people ; " Thou hast ravished my heart, my sister, my spouse ;
thou hast ra%'ished my heart, with one of thine eyes, with one
chain of thy neck," Song iv. 9.

By the efficacy of their prayers ; the prayer of faith holds his
hands, as it were, and will not let him go ; as one says, Ligat om-
nipotentem, vincit invincibilem : "It binds him that is omnipotent,
and overcomes him that is invincible." He suffers a holy humble
wrestler to command him ; "Ask me of things to come concerning
my sons, and concerning the work of my hands command ye me,"
Isa. xlv. 11. It is' said of Jacob, He held him, and would not let
liiin go, till he blessed him ; and hence he is said, as a prince, to have
prevailed with God, and to Lave had power over the angel : and so

28

434 THE HAPPY VICTOR; OR,

mucli was signified in the change of his name from Jacob to

Israel. How prevalent was Moses's prayer, when God said,

Let me alone ! How powerful was the prayer of Elijah and Elisha !
God gives himself up to be bound and held by their prayers ; and
thus the King is held in the galleries.

This victory, in prevailing with God, is the great foundation of
all other victories. They that can conquer God, and bring him to
their will, may soon conquer every thing else : having him for
their friend, they need not care who be their enemies. They that
can prevail with God, and have power with the Most High, may
grapple with all encounters ; and are vastly more than conquerors
over all other things. But now,

III. The third general head, was. To speak to the ground of
this conquest ; it is through Christ we are more than conquer-
ors. IIow ? " Through him that loved us ;" even through this
glorious and mighty Lover. — This name of Christ, as our Lover,
through whom we are more than conquerers, imports these fol-
lowing things.

The humble frame of the believing conqueror. To boast of
being more than conquerors, looks very big ; and seems to smell
of self-confidence and presmnption ; therefore it is here corrected
and qualified, namely, through him that loved us ; and through
his strength and power. The conquest we have over sin and
suffering is not from ourselves, or our own strength : no : we may
say, "Thanks be to God which giveth us the victory," 1 Cor.
XV. 57. And as Paul, 2 Tim, iv. 17, "No man stood with me,"
" notwithstanding, the Lord stood with me, and strengthened me ;"
and it is through him strengthening that we can do all things : I
laboured more abundantly than they all ; yet not I, but the grace
of God, which was with me. When we are in a cheerful frame,
we are ready, with Peter, to be too confident of our own strength ;
and this is dangerous : for then we grieve his Spirit by presump-
tion : and he is thereby provoked to grieve our spirit by desertion,
and withdrawing of his Spirit from us : to prevent this in Paul, a
thorn in his flesh, and messenger of Satan was sent to buffet him ;
because it is better to be under the power of an affliction, than
under the power of a lust.

The expression imports a suitable name and title given to the
Captain of salvation, through whom we are more than conquerors :
he is described from his love ; and, indeed, by this name, as our
Lover and Friend, he is best known to us. This name we fre-
quently meet with in the sacred records : " Christ also loved the'

SAINTS MORE THAN CONQUEEORS, 435

cTiurcTi and gave himself for it," Epli. v. 25. " "Who loved me,
and gave himself for me," Gal. ii. 20. Who loved us and washed
us in his blood, Eev. i. 5. The apostle mentions troubles and
afflictions, things seemingly opposite to love ; therefore it was
pertinent, for the preventing of mistakes, to set forth Christ in his
love.

It imports, that love was the spring that moved him to make us
conquerors, and more than conquerors. Love made him take on
our nature, 2 Corinth, viii. 9, "Though he was rich," yet, "ye
know the grace of our Lord Jesus Christ," that " he became poor,
that ye through his poverty might be rich, ;" that is, though he
was God, yet he became man, in rich grace and love towards us ;
Though he was " in the form of God, thought it not robbery to be
equal with God ;" yet he " took upon him the form of a servant,"
and made himself of no reputation, Phil, ii, 6, 7. And, indeed,
that he should marry our nature to his own, and take it into the
union and subsistence of his own divine person, it was the lowest
abasement on his part, and the highest advancement on ours ; In
this was manifested the love of Christ towards us. His being born,
living, dying, rising, and redeeming us, were all the effects
and results of his love, whereby we become conquerors.

" Through him that loved us," it imports, the power and efficacy
of his love, and the conquering nature thereof : his love was strong
as death, and conquered death, and came off victorious ; and
through him this last enemy shall be destroyed : for, his love con-
quered all the curses of the law ; he being made a curse for us ; it
conquered the wrath of God, and underwent this for us. This
love of his conquers all our guilt, and takes us, with all the guilt
we have. His love conquers our unwillingness to take him, and
conquers our willingness to depart from him. Here was the
greatest difficulty and obstacle imaginable ; yet love came skip-
ping over all these mountains. His love hath fought the battle and
gained it, so as we have nothing ado, but chase and pursue the
conquered foe.

"Through him that loved us," it imports, that love is the princi-
ple of his assistance that he gives us in the war. — Not only did
love buy the weapons, for he bought grace at the rate of his pre-
cious blood ; but love confers and puts on the weapons. His
love rubs off .the rust off the weapons : when they are out of use,
he blows on our graces with a fresh gale, a rouzing north-wind,
or a refreshing south-wind : he gives strength to exercise grace,
and to go from strength to strength ; and carries on the victory to

436 THE HAPPY VICTOK; OR,

perfection, making the feeble as David, and David as the angel of
the Lord, Zech. xii. 8. Our strength is God alone. There are
three things that in love he gives us for our assistance in the
conquest over sin and affliction both, namely, his example, his work,
his Spirit.

His example ; 1 Peter ii. 21, " Christ also suffered for us, leaving
us an example, that we should follow his steps." He hath conquer-
ed before us, " Having spoiled principalities and powers, he made a
shew of them openly, triumphing over them" in his cross, Col.
ii. 15. He tells us. In the world ye shall have tribulation ; but be
of good cheer, I have overcome the world : and therefore we are
required to keep our eye upon him ; "Looking unto Jesus," "who
for the joy that was set before him endured the cross, despising
the shame," etc. "Consider him that endured such contradiction
of sinners against himself, lest ye be wearied and faint in your
minds," Heb. xii. 2, 3. His victory makes for ours.

His word is what in love he gives us ; and in this he goes forth
conquering and to conquer : it is his chariot of triumph ; " Now,
thanks be unto God, which always causeth us to triumph in Christ,
and maketh manifest the favour of his knowledge by us in every
place," 2 Cor. ii. 14. Hence it is said, 1 John ii. 14, "Ye are
strong, and 1^e word of God abideth in you ;" and that in all the
kinds of it, threatenings, precepts, and promises. This was the
weapon whereby Christ foiled Satan, so and so it is written ; and
so must we overcome, even by the sword of the Spirit, which is the
word of God.

The Spirit is what in love he gives for our assistance in the war.

He enables us to conquer by his Spirit, that dwelleth in us.

The apostle John, speaking of Antichrist and seducing spirits, says,
" Ye are of God, little children, and have overcome them : because
greater is he that is in you, than he that is in the world," 1 John
iv. 4. It is by this victorious Spirit of Christ, that first we our-
selves are conqnered, and then are conquerors, and enabled to con-
quer all other things : we are first conquered and overcome in the
powerful word of conversion ; and then, by the same Spirit, he
works in us all conquering and commanding graces, whereby we
may be able to overcome. — He works the grace of faith, which is a
conquering grace ; for, " This is the victory that overcometh the
world, even our faith," 1 John v. 4. This faith dotlq^ by apprehen-
ding and laying hold on Christ, and drawing strength and virtue
from him : whatever power there is in Christ himself, that power
is interpretatively in faith, which is nothing but an improving,

SAINTS MORE THAN CONQUERORS. 437

and making use of that power of Christ. — He works love, wliicli is
another conquering grace : for, love is strong as death ; and con-
strains the soul to fight under the banner of love, and overcome. —
He works humility : and as there is nothing nearer ruin than
pride ; so nothing is nearer victory than humility : God himself
resists the proud and gives battle against it ; but he gives grace to
the humble, and success with it. — He works also the grace of
patience ; and this earnestly encounters with the greatest evils : he
conquers that suffers,

" Through him that loved us " "we are more than conquerors,"
it imports, that the faith of his love influences the conquest : when-
ever we look to the banner of love, that he causes to be carried
over our head, then we conquer, and are more than conquerors, in
all these things ; even in all tribulations and distresses : I think
there is an emphasis here, intimating, the believer's safety in the midst
of trouble, under the broad banner of love : here is not only a con-
quest over all these things ; but a conquest, and more than a con-
quest, in all these things, even while we are in the midst of them.
Why? because our heavenly Lover spreads his banner of love
over us ; and it is a banner so extensive that it stretches itself over
all these things, while we are in the midst of them, so as we are not
only safe from them, when they are over ; but safe in them, while
they are burning like fire about us, and we like the burning bush amidst
the fire. Why, the banner of love that is over us, is over all these
things that would annoy us ; over all the flames of the fiery fur-
nace that would consume us. His love is extensive love, that spreads
itself over all these things, that in them all we may be conquerors,
and more than conquerors. Let these tribulations, be never so
extensive, never so high, never so deep, never so broad, never so
long, the love of Christ is more extensive, being a love that hath a
height, a depth, a breadth, and a length unutterable ; even as high
as heaven, as deep as hell, as broad as time, as long as eternity.

Therefore, what shall I tell you. Sirs ? Something more hon-
ourable can be said of the believer's conquest on earth, than can
be said of the glorious conquerors about the throne in heaven : the
church triumphant above may be said, through him that loved
them, to be more than conquerors above all these things, and
above all tribulations, above all distresses, above all persecutions,
above all perils and swords, above all the killing swords of human
fury and violence ; but something more honourable yet can be said
of the militant church below, and of the poor believer, that hath
the faith of the love of Christ, that he is more than a conqueror,

438 THE HAPPY VIC TOE; OR,

even in all these things, in all these tribulations, distresses, and
persecutions, and swords of violence, when troubled on every side,
yet not distressed, nor defeated, but defeating, and conquering, and
gaining more than a victory.

How this ? Even because they can see what the redeemed
above can see no more ; that is, when they see the banner of love
over them, they see it extended so far as to see love in these tribu-
lations, love in these distresses, love in these persecutions ; fatherly
love, even in, and over-topping all these rods of his anger that may
be filled witli the fury of men, yet fraughted with the love of God,

who says, Fury is not in me. Thus through him that loved us,

and through him as our Lover, and in the faith of his love, we are
more than conquerors ; the glorious victory is wholly owing to the
Lord our Lover : love leads the van ; love fights the battle ; love
carries the day ; and under this banner we are more than con-
querors.

TV. The fourth thing proposed, was, To make some application.
If it be so, as we have said, hence see,

That the Christian life in this world, is not only a wayfaring,
but a warfaring life. The conquest supposes a battle ; If any man
will live godly in Christ, he must sufi:er persecution ; he must re-
solve to fight, and not to lie in a whole skin, or to live an idle life.
The apples of Paradise will not dro|) into our mouth without any
toil, or trouble, or pains : Strait is the gate that leadeth unto life ;
and there must be "a striving to enter, and striving in earnest, in
sad earnest ; for, many " Will seek to enter in, and shall not be
able," Luke xiii. 24 ; i. e. they who only seek, but do not strive ;
for violence must be used : The kingdom of heaven sufifereth vio-
lence, and the violent take it by force.

Hence see the dignity and excellency of all true believers. The
world looks upon them as contemptible, and easily conquered, and
overcome ; and therefore every person is ready to tread upon them,
and trample them under foot : nay, but they are conquerors, and
more than conquerors, and can triumph over all opposition. A
true believer is one like " A king, against whom there is no rising
up," Prov. XXX, 31 ; unconquerable: he is a prince that prevaileth
with God ; and who can prevail against him when he is in good
terms with God ? He may be conquered in his person, but cannot
be conquered in his cause ; that will always hold out : the apostle
Paul was neither conquered in his cause, nor conquered in his
spirit. Acts xx. 24, Bonds and afflictions, says he, abide in me ; " but
yet none of these things move me." So may all the true and

SAINTS MOSE THAN" CONQUEROES. 439

faithful servants of Clirist, tlirougli grace, preserve themselves in a
courageous frame of spirit.

Hence see what ground of comfort and encouragement it is to
the faithful servants and followers of Christ, that they stand not by
their own strength and power, but by the power of Christ ; their
conquering is not from themselves, but only from him: We are
''conquerors through him that loved us ;" mark it, Sirs: he says
not, Through him whom we love, which might be truly said ; but
then it would have seemed to attribute somewhat of our victory to
ourselves, and our love to him, which would have taken very
much oft" from the sweetness aijd efficacy of the comfort and conso-
lation, as if our victory depended upon us; but " Through him that
loved us ;" this gives the glory of it all to Christ : " Not unto us,
0 Lord, not unto us, but unto thy name give glory," Psalm
cxv. 1,

Hence see this victory proceeds from the love of Christ, which
draws out his power. By his own strength shall no man prevail,
but by the strength of Christ, under his banner of love. Our con-
quest springs from his unspeakable love. Nothing, says the text,
shall separate us from the love of Christ ; Why ? Because his love
is so prevalent for us, as to unite us, and keep us close to himself;
this being the nature of love, especially of divine love, to join
itself to us, to join us to it, and so to preserve what is joined to it.
It is from his love that he afflicts us ; and it is from his love that
he strengthens us, and enables us to endure affliction. — Many are
ready to judge of God's love by other things, as by corn, wine, and
oil they enjoy from him ; but it is best to try and discover his love
by this fruit of it, namely, in the matter of victory, especially over
our spiritual enemies : What strength have we to resist tempta-
tions ? What ability to subdue corruptions ? What power to sub-
mit to afflictions ? What fortitude to bear up under, and glory in
tribulations, distresses, and persecutions, and to make a sanctified
and holy use and improvement of them ? — Here is a discovery of
Christ's love to us.

Hence see what matter of comfort it is to fighting believers,
who, though their life be a fighting under the cross, both without
and within ; it is much for him, even to overcome himself, and his
own unbelief, impe^iitency, and selfishness ; and though he has his
own diflflculties in this fight of faith, yet he is so much more than
a conqueror, that his victory is not dubious, but certain and mani-
fest : the devil is legally disarmed, and evidently disappointed ; the
victory that the believer hath in Christ is won, and cannot be lost

4:4:0 THE HAPPY VICTOE; OR,

again ; it is a sure and continuing victory ; for, whatever liurt or
damage the church and people of God may receive, by a particular
assault from a present cross, a fiery dart, or a frightful temptation,
yet it is sure they shall have the full and absolute victory in the
close. The light of nature, the Pagan philosophy, could never
carry men beyond a doubt about their future happiness : the fa-
mous Aristotle is said, in view of death, to have expressed him-
self thus, Anxius vixi, dubius morioa, nescio quo vado : "I have
lived in anxiety, I am dying in doubtfulness, and know not where
I am going," — But you, believer, in Christ, may be sure upon the
word and oath of God, Heb. vi. 17 — -20, where you are going : you
need neither live nor die in doubt, if you live and die in the faith.
The victory is not dubious : the crown of life is sure to him that is
faithful unto death.

Hence see, that proud and wicked persecutors take a hard task,
and an ill trade in hand, to fight against the faithful servants and
people of God. The sons of pride and violence will come off" with
shame and disgrace ; but the people of God, the children of light,
will come off with honour and victory : " Hear the word of the
Lord, ye that tremble at his word ; Your brethren that hated you,
that cast you out for my name's sake, said, Let the Loed be glori-
fied :" they killed you, under pretence of doing God service, say-
ing, with a solemnity. Let God be glorified ; " but he shall appear
to your joy, and they shall be ashamed," Isa. Ixvi. 5. Happy the
followers of the Lamb, who are listed under his banner, they may
be oppressed, troubled, persecuted, they may be separated froin
the society of men, and ranked amongst devils ; but can tribula-
tion and distress, can persecution or sword, separate them from
the love of Christ ? Nay, by no means : Nay, in all these things
they " are more than conquerors." — Men may wickedly curse, and
commit them to the devil : but the devil will not take the prey ;
but be obliged to cry out, saying, " Surely there is no enchant-
ment against Jacob, neither is there any divination against Israel :
according to this time, it shall be said of Jacob and of Israel,
What hath God wrought ?" Numb, xxiii, 23.

Hence see what an useful name our Lord Jesus Christ bears in
relation to us, even when we are in the field of battle ; why, the
name of the Captain is a Lover of ours ; for, the conquest is
through him that loved us, whose love is the victorious banner,
under which we are more than conquerors ; and that even in all
these things that bear the image of hatred. When men are haters,
he is a lover ; their hatred is a killing hatred, but his love is a con-

SAINTS MORE THAN CONQUERORS. 44:1

quering love, over all tlieir tyranny and treacliery. — This name
of his tells us how he conquers, and by what engine, namely, that
of love ; and how we may conquer, namely, by believing his love,
and imitating his love. — This name of his tells us how we may get
amends of our persecutors, and how to be more than conquerors
over them, even by following the example of Christ, who con
quered them that murdered him, by praying. Father, forgive them,
for they know not what they do. We conquer our persecutors,
and have the better of them, when we do them good for evil, and
bless them that curse us, and do good to them that persecute us,
and despitefully use us ; then we have the day of them, and heap
coals of fire on their head, which will either melt them down, or
burn them up ; either convert, or consume them. — This name tells
us, that they mistake much, who think that tribulation, and dis-
tress, and persecution, and a drawn sword against us, are signs of
God's hatred ; nay, it is the direct contrary : for, his love mixing
with all these things, is the ground of our victory, and the cause
why in all these things we are more than conquerors. When the
viper fastened upon Paul's hand, the ignorant people thought it
was a sign of God's hatred, and that he was a murderer, whom
vengeance would not suffer to live ; tribulations, distresses, perse-
cutions, perils, and swords, are vipers that may fasten upon God's
children ; but think not the worse, but rather the better of them ;
because they may be rather signs of love man of hatred : they
shall shake off the viper into the fire, and catch no harm.

Hence then let us see the duty both of saints and sinners.

The duty of saints, that are Christian soldiers, and would desire
not only to be so, but also triumphant conquerors. In order to
this, it is your duty to keep your eye upon your general, Christ,
and serve yourselves heirs to his victories, believing his love, and
fighting under his ba,nner, remembering that it is the fight of faith
you are called to ; therefore, you are to fight in the faith of his
love ; your valiant Captain is a vehement lover of yours ; therefore,
aim at believing in him, by sitting down under his shadow. Song
ii. 3 ; and then, though you have no strength in your own hand,
he will take you off' your own hand, and that both for provision
and protection, as he did the spouse in the following verse : as to
provision, you shall have it to say, " He brought me to the ban-
queting house ;" and as to protection, that " his banner over me
was love :" and in both he will take you off your own hand ; for
when you essay stretching out the withered hand, or endeavour to
sit down under his shadow, or in the use of appointed means to be

442 THE HAPPY VICTOE; OR,

active; tlicn lie will make you sweetly passive, by taking you up
in bis arms ; " He brouglit me to his banqueting liouse ;" and by
lifting up his banner over your head, " his banner over me was
love." In this way you cannot fail not only to be more than con-
querors in the issue, but even in the midst of all your adversaries,
and adversities ; " In all these things we are more than conquer-
ors, through him that loved us." Live under this conquering ban-
ner.

See the duty of sinners that are strangers to this glorious and
victorious Captain of salvation, through whom all believers and
lovers of him are more than conquerors through his love ; you are
yet slaves to sin and Satan, captives to the world, and the flesh,
and the lusts thereof, warring against God ; but, who can harden
himself against God and prosper ? Your duty is, if you would not
live and die in captivity to sin and Satan, and remain in perpetual
slavery and misery, 0 come and enlist with our Lord Jesus Christ,
the Captain of our salvation, that through him you may become
conquerors over sin, and Satan, and death, and misery.

I have a ministerial commission, which neither men nor devils
can take from me, and it is to take on soldiers to our Lord Jesus
Christ, and to call them to come under his banner of love : his
name is the Lord that loved us, he is a lover of ours, even of man-
kind sinners ; and he courts you with his love, with a word of
love, and a word of reconciliation. What ! Is he willing to re-
ceive such a rebel as I am ! Yea, he not only says he is willing,
Whosoever will, let him come, and him that cometh, I will in no
wise cast out : but he swears that he is willing ; As I live, I have
no pleasure in the death of sinners : as sure as death will be in
earnest with you ere long, so sure is he in earnest, praying you to
be reconciled to him.

O enemy, will you henceforth lift up arms of rebellion against
that God who hath thrown down his arms of war and wrath
against you, saying, in Christ, " I am pacified toward thee, for all
that thou hast done?" What! pacified in Christ toward you!
And, for shame ! will you not be pacified, or at peace with him ?
If you will not be drawn to him with these cords of love, nor con-
quered to him with the power of his love, to your eternal salva-
tion, you shall be conquered by the power of his wrath, to your
eternal perdition : If you would not be crushed with his anger in
the day of wrath, O refuse not to be conquered with his love in the
day of grace. O Sirs, slighted mercy will bring you to the hottest
hull I If this offer of mercy be slighted, it will gall you to tlie

SAINTS MOEE THAN CONQUERORS. 443

heart for ever, as tlie murderer that, when he was to be executed
for many murders, confessed, that nothing stared him in the face,
nor galled him so much, as his murdering a pleasant child, when it
was smiling in his face. "Well, will you fight against mercy,
when it is smiling in your face, and spurn against the bowels of
love that are moving and yearning towards you ? If you do so,
nothing will torment you in hell so much as this. Therefore re-
member his name that is calling you to come to him : to whom is
the gospel calling you to come ? It is to him that loved us ; it is
to a lover. Oh ! will you render him hatred for love ? Is there
any here saying, Is there love and mercy for me, for the like of
me ? Yea, for the like of you ; though you have been like a devil
for enmity against God hitherto. He speaks to you like a God of
love ; and if this fire of divine love melt your heart, and conquer
your enmity, and draw your heart to him, then you may go away
with a glad heart, triumphing in this valiant lover, that was able
to win such a heart as yours, and saying, " Who shall separate us
from the love of Christ ? Shall tribulation, or distress, or perse-
cution, or famine, or nakedness, or peril, or sword." "Nay, in
ALL THESE THINGS "WE ARE MORE THAN CONQUERORS, THROUGH
HIM THAT LOVED US."

SERMON" XXI.-B.

The Day of E ffectual Calling,

A LEVELLING DAY; OR, THE HEIgThTS FROM WHICH

SINNERS COME DOWN IN THE DAY OF

EFECTUAL VOCATION.

" Zaccheus, make haste, and come down" — Luke xix. 5.

Our Lord Jesus Christ is such a wonderful Physician, that he
has a salve for every sore, a remedy for every malady, and a cure
for every case, that any sinner on earth can possibly be in. In
the close of the preceding chapter we find him miraculously
healing Bartimeus of his bodily blindness ; and here, in the begin-
ning of this chapter, we find him curing Zaccheus of his spiritual
blindness. Bartimeus was a poor man, sitting by the way side,
begging ; and he is mercifully raised up to be effectually cured of
his disease. Zaccheus was a rich man^ sitting very high on a
tree by the way side, gazing ; and he is mercifully brought down
to be efiectually cured of his disease. Whether people be in low
or high circumstances, there is suitable help and relief in the Lord
Jesus Christ.

Now, this Zaccheus is here described in the context six differ-
ent ways.

By his nature and nation, verse 1. He was a Gentile, and a
man of Jericho ; a place once destroyed and cursed by Joshua :
yet, even in this very place, as there was a Eahab to be saved, so
there was a Zaccheus to be converted, by the Lord Jesus. The
baseness of a place does not hinder Christ from calling his chosen.
Heaven is open to one place as well as another : therefore, wher-
ever ministers of Christ go, they may open up their heavenly com-
mission, and preach the gospel to every rational creature under
heaven, not knowing where a blessing may light. The cross of
Christ, if we may allude thereunto, had four corners, inviting the
four quarters of the world to come to him. If we consider the
body of Christ upon the cross, we may learn how every part of
(4U)

THE DAY OF EFFECTUAL CALLING. 445

him bids welcome all comers: his feet fixed on the cross, to wait
and expect all passengers ; his arms stretched out and spread
abroad, to embrace all that come to him ; his head being down to
sound into sinners ears, "Behold the love of a Saviour;" his
blood gushing out like a stream, to refresh all that come ; and
none shall be excepted, but these that except themselves. But,
again.

He is described by his profession and occupation, verse 2. He
was a publican, and the chief among the publicans. Thej were
persons detested by the Jews ; for, after the Jews were subject to
the Eoman empire, they received the tribute money ; and they
were Romans and heathens : and he being the chief of the publi-
cans, it is probable also that he was a notorious sinner ; for, we find
frequently that publicans and sinners were joined together. When
Christ would describe a notorious and incorrigible sinner, he says,
Matt. xvii. 17, "Let him be unto thee as a heathen man, and a publi-
can." Now, this Zaccheus was a publican, and so hated by the
Jews; a sinner, and so hated of God, who is angry with the
wicked every day ; but Christ came to call sinners to repentance,
and so bring them into favour with him, as all that belong to
Christ will be, they being loved in him with an everlasting love.
Let no sinner then despair of mercy through Christ. It is true, if
they go on in sin, and live and die, in a sinful, Christless state, they
have ground to despair ; and everlasting horror and despair will be
their latter end : but if they come down with Zaccheus to the Lord
Jesus, and so leave off" their sinful course, as he did, they shall
meet with the same welcome. Despair of the mercy of God in
Christ, which is infinite and flowing, is one of the most prodigi-
ously aggravated sins : Cain sinned more in despairing of mercy,
than in killing his innocent brother. Judas sinned more in
hanging himself, through despair, than in betraying his Master,
through avarice. It is dangerous to pass a peremptory sentence
upon any man's final state : here is a publican called.

He was described by his quality ; he was rich, verse 2. It is
hard for a rich man to enter into heaven, when he makes his
wealth his strong tower : and hence, Not many rich and noble are
called ; but some there are. Eiches, in themselves, are not hinder-
ances to Christ. One observes, concerning Joseph of Arimathea,
be was a great man in the eyes of the world, but a greater in the
eyes of God : the wise men that came out of the east to worship
Christ, were both rich and honourable. Neither the poverty of
blind Bartimeus, nor the riches of this man, Zaccheus^ did hinder

446 THE DAY OF EFFECTUAL CALLING.

the Lord Jesus Christ from shewing favour and mercy towards
them. Let rich and poor, high and low^ and all sorts of sinners
here, Look unto him, and be saved, and seek after a sight of him,
as Zaccheus here did ; who is described,

By his present disposition and intense inclination, verse 3, " He
sought to see Jesus." It would seem, from the event, that it was
something more than curiosity that prompted him to seek after a
sight of Jesus. It is probable, that by this time, the Spirit of God
had convinced Zaccheus that he was a sinner, a great sinner ; and
now he hears the report of Christ as a Saviour sent from God :
and while the convinced sinner is hearing of a Saviour, even
before effectual calling, he may be under such impressions, by the
common motions of the Spirit of God, as tend to carry him out
towards a blind, yet ardent desire after a yet unseen and unknown
Jesus; though yet these convictions, impressions, and desires may
have nothing in their nature saving : however, in the elect of God,
they may be saving evidentially, by virtue of the divine decree*
connecting them in the issue with his saving work. Thus Zac-
cheus, while other rich men were despising Christ, and would not
give a farthing for a sight of him, is filled with an earnest desire
after a sight of Christ, even before Christ manifests himself to him.
It is a hopeful thing, that some saving good is to follow, when a
secret desire is wrought in the heart, after a sight, even of a yet
unknown Christ; and when the report of Christ, works in a peo-
ple a desire of acquaintance with him. But here you may observe
the impediments which hindered Zaccheus from getting a sight of
Christ ; and there are two mentioned : the first was outward from
the people, namely, the press ; the second was inward from him-
self, namely, that he was of little stature. Hence we may observe,
That when people desire to see Christ, and win near to him, there
are manifold impediments to hinder it, both from without, and
from within. From without, the hinderance may be a press :
pressing business, pressing company, pressing crowds of worldly
encumbrances, that tend to divert them from Christ, and spiritual
things. From within ; as Zaccheus was of little stature, and
could not get a sight of Christ ; so in spirituals, they are of
little stature, having little affection to Christ, little conviction
of their need of Christ, little sense of sin and wrath, and of the
dreadful curse they lie under, while they are without Christ ; the
stature of the good inclinations may be so little, and low, that
thev cannot see over the head of the pressing multitude of their
outward worldly vocations ; yea, from within, there are not only

THE DAY OF EFFECTUAL CALLING. 447

privative but positive impediments, not only little good about
them, but much evil, especially an evil heart of unbelief. How-
ever, Zaccheus pursues his desire to see Christ, notwithstanding
of the impediments. And so,

He is described by his endeavours that backed his desire, and
the measures he took for attaining his desire, verse 4, " He ran
before, and climbed up into a sycamore-tree to see him :" because
" he was, to pass that way." 0 but it is good for people to cast
themselves in Christ's way ! though there be no infallible certain
connexion, by divine promise, between natural and saving grace :
yet the poor beggar, that keeps the way side, where the king
passes, is certainly wiser and nearer his purpose, than the man
that should go up to a distant mountain where the king never
comes. It is good to be about God's hand in the use of means,
even though we should mistake the right manner of using them ;
for, the Lord may send a word of power to direct them to the
right way of entertaining him, as here he did Zaccheus, who here
manifests his ardent desires to see Christ, by climbing the tree
that was in the way where Christ was to pass : his desires were
attended with endeavours; The sluggard desires, and has not;
for, his hands refuse to labour : but here the desires of Zaccheus
set both his hands and feet a-work, to climb up the tree. Eich
men are generally proud, and would scorn to climb up upon a tree
before a multitude ; and reckon it mean and below them to ex-
pose themselves at that rate : but here Zaccheus, though he was
rich, and a kind of prince, and chief among these that were of
his order and of&ce ; yet he is not ashamed to climb the tree like
a child, which, perhaps he would have blushed to do, had any
earthly prince been passing by : but now, he values not the scorn
of the multitude, might he get but a sight of Christ.

Remark, " That they that truly desire a sight of Christ in ordi-
nances, will not regard the reproach and scorn of a wicked
world." Many in our days, especially of the rich sort, think
shame to be seen climbing the trees of duties and ordinances, for
fear their neighbours gaze and laugh at them, and mock them ;
but that is an evidence that there is no secret heart desire to see
Christ excited within them, otherwise they would despise the re-
proach of fools.

Zaccheus is described, by his effectual vocation, verse 5, where
our text lies. Where you may observe two things. 1. The
means. 2. The manner of his vocation, or effectual calling.

The means thereof. And here you may observe four powerful
means.

448 THE DAY OF EFFECTUAL CALLING.

The first mean was Christ's coming to the place ; and, indeed,
the day of effectual calling is the day wherein Christ comes by his
gracious presence ; it is not running nor climbing, nor using any
endeavours that will be effectual, till the Lord himself come to
the place. We may say of the place where we are met, What
though people are come, and ministers are come; if Christ him-
self do not come, by his spiritual presence, nothing will be done.
As Martha said to Christ, "Lord, if thou hadst been here, my
brother had not died :" so we may say, if Christ be not here, we
will remain dead in sin and security; but if Christ be here, his
presence will quicken us to a lively hope, to a lively faith, to a
new and spiritual life.

The next mean was Christ's looking up. Zaccheus had climbed
up the tree with his hands and feet ; and, behold ! Christ follows
him with his heart and eyes : " He looked up." Observe here,
That whatever any person is, that belongs to Christ, he will surely
give a look of love, and cast an eye of pity toward that person,
whether he be down among the crowd, or up among the branches
of a tree ; let him be a cripple on the ground, or a climber on the
boughs, Christ will be at him: though he were as far down as
Bartimeus, sitting by the way side, begging; or as far up as
Zaccheus, sitting on the tree, gazing : Christ will look over thou-
sands, and give a look to him : " He looked up." Most of these
whom Christ is about to call to himself are in such circumstances,
that Christ must, in a manner, look up to him : and, O ! what
amazing grace is this ! It is a wonder when Christ condescends
to look down from heaven to us on earth, but for him to come
down to earth, to look up to us here, is a wonder of won-
ders ! That he should put himself among the rank of worms,
Psalm xxii. 6, "I am a worm, and no man," and that for this end,
that he might look up to men, placing themselves upon, and pleas-
ing themselves in their own heights and altitudes ; this is wonder-
ful! Christ and sinners are sometimes represented in such a
situation, as if the world were turned upside down, as indeed it is
by sin ; Christ is brought down so low, that, when he looks to the
sinner, he must look up ; and the sinner exalted so high, that
when he looks to Christ, he must look down. High attempts,
and lofty endeavours of our own will never do us any saving
good, till Christ give us a saving look ; and, as it were, looks up
to us with pity and compassion, so as to cause us to look down
with shame and confusion.

Another mean was Christ's seeing him ; " He looked up and

THE DAY OF EFFECTUAL CALLING. 449

SAW him." Christ not only looked up to the tree, but he saw
Zaccheus there ; he went there to see Christ, and Christ went
there to see him : and so they behoved to see one another. Hence
observe, That when a poor soul is seeking to see Christ, it is
a happy omen that Christ is seeking to see that soul, and
that they will not be long asunder. Here is a notable spur and
excitement to diligence when we are seeking after Christ, Christ
is seeking after us ; when we would have communion with Christ,
Christ would have communion with us ; when we have an eye
toward Chi-ist, Christ hath an eye toward us : it is, notwithstanding
to be observed here, that as we do not read that Zaccheus saw
Christ, till first we are told that Christ saw him; so it is sure,
Christ's looking to us precedes our looking to him: no soul can
look to him with an eye of faith and hope, till he look to that
soul with an eye of pity and mercy. If any seed of spiritual de-
sire after Christ, was now sown in Zaccheus' heart, it was a fruit
of Christ's seeing him. Though exercised souls are not always
sensible of this, but may be, sometimes, through ignorance, thus
speaking with themselves ; " 0 ! how willingly would I see Christ !
but I know not if he be willing." What, man ! this is a piece of
blasphemy ; if you be truly willing, his will has preceded yours ;
if your eye be toward him, his eye has preceded yours : " He
looked up and saw him." Zaccheus could not see him till he
looked up and shewed his face to him: none can see him
savingly till he shews and manifests himself. It is true, Christ
saw the multitude about him, and they saw him ; but it was in
another manner that Christ and Zaccheus saw one another: Christ
conveyed himself into his heart with the look that he gave to him,
and the word that he spake to him. Christ saw Nathaniel down
below the tree, when he little thought that Christ was looking to
him ; " When thou wast under the fig-tree, I saw thee." And
here, he saw Zaccheus upon the sycamore -tree, when he little
thought he would notice him.

The fourth means of this effectual calling was Christ's speaking
to him. Hence we may learn. That when Christ gives a merciful
look ; he gives a merciful word ; when he gives a look of love, he
gives a word of power ; his gracious looks and his gracious words
go together : the ordinary means of effectual calling is by the
word of Christ accompanied with the power of the Spirit of
Christ ; Faith comes by hearing, and hearing by the word of God.
But now, what said Christ to him? This leads me to the other

part of the text, viz

29

450 THE DAY OFEFFECTUAL CALLING.

The manner of his vocation, or effectual calling. Here again •
we may observe these four things, concerning it.

It was a particular call ; he speaks to him bj name, Zaccheus.
It is said of Christ, John s. 3, " He calleth his own sheep by
name." Here remark, That the effectual call is a particular call ;
they that are thus called are dealt with particularly, as if God were
speaking to them by name and surname. I might here observe the
signification of the name, Zaccheus, which signifies, pure, clean, and
undefiled ; but surely he was never rightly called Zaccheus, till now,
that Christ called him so ; and, by the particular call, did effectu-
ally sow the seed of holiness and purity in his heart: and that it
was effectual appears from the event, his joyful answering the
call, verse 6 ; his repentance and reformation, verse 8 ; and Christ's
declaration concerning him, verse 9.

It was a declarative call ; special direction being given him with
respect to his present duty. Come down; as if he had said, That
place, that situation you are in is too high and incommodious for
seeing and entertaining me; come down from the height that you
may better see me. The nearest sight of Christ is best ; while you
are too high, you are too far from me ; Come down. Here ob-
serve, That these who desire to see Christ are ready to climb to
such heights, and so take such ways of their own, as afterwards
they will find themselves obliged to descend from, and abandon •,
for it is vain to think of getting a saving sight, or a right view of
Christ in a way of climbing up by our own natural and legal en-
deavours. " Come down, — Zaccheus ;" you must descend from
your own natural heights and legal altitudes, to the gospel valley,
and the low path where Christ walks. If Zaccheus had been where
he ought to have been, Christ would not have called him to come
down : it is true, it was a lawful and laudable shift for him, con-
sidering the great press and his low stature, to climb up the tree
that he might get a sight of Christ ; but if he should sit still and
rest upon the sycamore-tree, when Christ the tree of life was come
so near, to be the only resting place of his soul, all his pains and
labours would have been lost. There may be very lawful, lauda-
ble, and commendable means and endeavours, that people may
betake themselves to, and they may climb very high therein, that
they may get a sight of Christ ; but if they sit down and rest
upon the tree of their own duties and endeavours, whatever exter-
nal, common and passing views of Christ they may get, yet there
is no saving sight, or special acquaintance with Christ they can
have, unless they come down from all dependence upon means,

THE DAY OF EFFECTUAL CALLING. 451

down to Christ himself. The call here is directive ; and the order
and direction he gets is, "Zaccheus, — come down," Whom Christ
calls, he directs to proper duty ; and it is the first duty of souls
that would have communion with Christ, to come down, that they
may meet with him.

It was a hastening call, " Zaccheus, make haste, and come
down." As you ran before the rest, and made haste to get up ;
so you must make haste to be down. The call of Christ requires
a present answer, without delay : Now is the accepted time, now
is the day of salvation : to-day if you will hear his voice, harden
not your hearts. The outward external call by his word is such
a hastening call, that no man ought to delay a moment to come to
Christ, at his call ; for a delay is dangerous ; why, if the next
moment should cut his breath, and so cut the thread of his
life, before he come to Christ, he is eternally and irrecoverably
lost. Theinternaland effectual callis such a hastening call, that who-
soever are the subjects thereof cannot find in their hearts to delay
a moment. No sooner did Christ speak the word, than Zaccheus
" made haste, and came down."

It was a kindly and a loving call, as appears from the reason of
it ; ■' For to day I must abide at thy house ;" "come down," for I
must be your guest : I will sup with you, and you with me to-day.
Here is a blessed guest inviting himself, the Lord Jesus Christ.
Here is a place of entertainment, thy house. Here is the fullness
of the visit, it was not passingly and transiently ; but he was to
abide at his house. Here' is the necessity of it, I must abide at
thy house : a sweet necessity of love and kindness ; I must do it.
And here is the time when this was to be done, " To-day I must
abide at thy house :" the time to favour thee with a merciful visit
is come. Here is surpassing and preventing love and mercy, Christ
kindly calls upon Zaccheus, when Zaccheus was ashamed and
afraid to call upon him: Christ invites himself to his home, when
Zaccheus was thinking of nothing but a passing view of him by
the way. And here it is remarkable, Zaccheus not only gets what
he desired, but much more ; he gets Christ to be his guest. When
Christ calls, he shows his kindness far beyond all our desires and
hopes ; and whom he calls effectually, he draws with the cords of
love: having loved with an everlasting love, he draws with loving-
kindness. So much shall suffice for the explication. I now

confine myself to this one doctrinal proposition.

Observ. That they are certain heights people are apt to ascend,
from which the Lord Jesus, in the day of effectual calling, causes

452 THE DAY OF EFFECTUAL CALLING.

them to come down, in order to their having communion with
him. "Zacciieus, make haste, and come down."

Christ, in the day wherein he manifests himself, speaks to his
people, as Joseph did to his brethren, Gen. xlv. 9, "God hath
made me lord of all Egypt, coma down unto me, tarry not." So
says Christ, The Father hath put all things into my hands; yea,
All power in heaven and in earth is given unto me : come down
unto me, and tarry not ; make haste, and come down in a way of
subjection and submission to me and my righteousness, renouncing
all dependence upon other means. When they would help them-
selves, and add some cubits to their own little stature, by climbing
up to sit on a tree, he calls them to come down and sit in the dust:
as the expression is, Isa. xlvii. 1 ; and to see that in Christ only
is their help ; and that by no means or endeavours of their own
cim they add one cubit of their spiritual stature, nor advance their
own spiritual welfare, but in a way of coming down from all con-
fidence in the flesh. There is no communion with God in Christ,
but in a way of believing, or by faith ; and what is faith, but a
down-coming grace ? It is a quitting grip of all boughs and
branches of creature-helps, that we are ready to climb up unto,
and rest upon ; and of taking hold of the man whose name is the
Branch, the tree of life, under whose shadow alone we can be
safe. Our safety lies not in climbing up to any other tree, but in
coming down below the shadow and covert of the blood and righte-
ousness of Christ. Plere alone communion with God is to be had ;
hence, says the church, Song ii. 3. " I sat down under his shadow
with great delight and bis fruit was sweet to my taste."

The method we propose for the further opening up this subject,
as the Lord shall be pleased to countenance, is the following.

I. To speak of some of these heights from which people must
come down, that would answer the gospel-call.

II. Shew in what respects they come down.

III. Offer some remarks on the day of effectual calling.

IV. Assign the reasons why the Lord calls them to come down,
and that with haste.

V. Deduce some inferences for the application.

We would speak of some of these heights and altitudes, from
which all must come down, that would answer the gospel-call : —

The sinner must come down from his high thoughts, and tower-
ing imaginations; his high and lofty reasonings that exalt
themselves against the knowledge of Christ : for, this is one of

THE DAY OF EFFECTUAL CALLING. 453

the great enJs of the gospel, to level these heights : " The wea-
pons of our warfare are not carnal, but raiguty through God, to
the pulling down of strong holds," 2 Cor. x. 4, 5. Proud reason
in man is so far out of reason, that many reason themselves out
of religion, and set up reason against faith, mustering up millions
of thoughts and imaginations, and carnal objections against be-
lieving in God, and against believing also in Christ.

The sinner must come down from the height of bis natural ef-
forts to save himself, by the strength of his own free-will, or natural
power and ability : for, as by nature we' are without strength,
Rom. V. 6, for any spiritual work, not being sufficient of ourselves,
to think any thing as of ourselves; so, by strength shall no man
prevail; and, It is not of him that willeth, nor of him that runneth,
but of God that sheweth mercy. Hence,

Sinners must come down from the height of their own legal
endeavours, in "going about to establish their own righteousness,"
Rom. X. 3. This is a tree tliat all men naturally attempt to ascend,
whenever awakened to a thought of heaven and hell : but in vain
do men set their duties against their sin, as if these could take
them away ; for it is only " the Lamb of God, which taketh away
the sin of the world," John i. 29. In vain do they set their works
against the wrath of God; that fire will devour them as stubble ;
it is Jesus that delivereth from the wrath to come. Yea, in vain
do men set the strength of Christ against the righteousness of
Christ, which they do, when they get strength and enlargement
from him to pray, and perform this or the other duty, then they
make that a ground of their being justified. From this legal spirit
it is that men confound assistance with acceptance; and think
themselves accepted because assisted ; but men may be assisted to
do miracles in Christ's name, and yet never be accepted, Matt. vii.
22. The ground of acceptance is only in the Beloved, Eph. i. 6.
— From this legal spirit it is also, that men confound the marks
of faith with the grounds of faith ; and so think they have
no ground of believing, while they want the evidences of faith.

Men must come down from the height of their false maxims
concerning GoD, as if he were such an one as themselves, and did
approve of their sin. Psalm 1. 21 : false maxims concerning
Christ, as if he were a Saviour to save them in their sin, while
they want not to be saved from their sin : false maxims concern-
ing themselves, as if they had good hearts toward God, not know-
ing their hearts to be "deceitful above all things, and desperately
wicked," Jer. xvii. 6 : false maxims concerning religion, as if they

45 1: THE DAY OF EFFECTUAL CALLING."

could be religious without beiug regenerate and born again;
whereas Christ says, " Verilj, verily, I say unto thee. Except a
nuiu be born again, he cannot see the kingdom of God," John
iii. 3.

Men must come down from their heights of false hopes, that are
withering branches ; for, " The hypocrite's hope shall perish," Job
viii. 13. Many hope they will mend afterwards, though they give
themselves a latitude for the present; they will get grace between
this and the grave. Thus multitudes ruin themselves. Many
presumptuously hope in the mercy of God, as the devil would
have Christ casting himself down from the pinnacle of the temple ;
for why. The angels will hold you up. No, says Christ, Get thee
hence, Satan ; for it is written. Thou shalt not tempt the Lord thy
God, Matt, iv. 5, 6, 7. So it is, when Satan, or the flesh, say,
Plunge yourselves into sin, mercy will help you out: but, the
mercy of God should lead to repentance, not to rebellion.

Men must come down from the height of worldly props and
carnal confidence in arms of flesh; ''For the Lord hath rejected
thy confidences, and thou shalt not prosper in them," Jer. ii. 37.
These are refuges of lies,as Israel found when they were brought
to say " Asshur shall not save us; we will not ride upon horses,"
Hos. xiv. 3. As if they had said. We have formerly trusted that the
Assyrian would save us ; that our horses and cavalry would help us ;
but we find them all to be vain confidences : Lord, it is in thee the
fatherless find mercy ; in thee the helpless find relief, and in no
worldly props.

Those that would answer the gospel-call must come down from
the heights of notable attainments, whether in respect of unsound
experiences, natural graces, or gospel advantages. There are un-
sound experiences : some have convictions and awakenings, like
these of Cain, Saul, and Judas ; terrors and tremblings, like those
of Felix, when Paul preached of "righteousness, temperance, and
judgment to come;" fears and sorrows, like these of Esau ; joys
and affections moving, like those of the stony ground hearers ;
partial reformations, like those who, through the knowledge of
Christ, escaped the gross pollutions of the world. These are all
slender branches to trust to and rest upon : you must come down
from them. — There are natural and common graces also, that people
must quit the hold of, as well as false convictions : some have a
cradle faith, that they had all their days; this is so far from being
of a saving nature, that men may have a temporary faith, like
Simon Magus, who yet was " in the gall of bitterness^ and in the

THE DAY OF EFFECTUAL CALLING. 455

bond of iaiquit}'-," Acts viii. 28. They may suspect their graces,
who were never humbled for their contraries ; who have faith,
and yet never were convinced of, nor humbled for their unbelief;
who have love, but never were convinced of, nor humbled for their
enmity ; and have knowledge, but were never humbled for their
ignorance. — There are gospel-advantages that man}'- have and yet
abuse ; but, in as far as they are abused, they are rotten branches
to hold by. Some abuse a gospel profession, contenting themselves
with the form, without the power of godliness ; they abuse gospel
privileges ; and, in respect of these are exalted to heaven, and yet
shall be brought down to hell. Many abuse gospel grace, and turn
the grace of God into wantonness, and to encourage them in their
sin. Many abuse gospel promises, by making a loose, carnal
application of them ; and of the blood of Christ, and of redemp-
tion purchased thereby, without seeking after the effectual appli-
cation of it to us by his holy Spirit. Many abuse gospel liberty
and freedom from the law, as a covenant, by taking liberty thence
to sin, as if they were free from the law as a rule of life too. Many
also abuse gospel principles, such as this, That without Christ we
can do nothing : as true a word as in all the Bible, that without
him we can do nothing spiritually, formally, and acceptably good :
however, men may do things materially good ; but hence the
carnal heart of many infer, Seeing the whole work is Christ's, in
point of power : therefore they will do nothing, in point of means,
but leave all to Christ ; and so make Christ a lackey to their idle-
ness, and a pillow to their sloth. Though the use of the means
hath no casual influence in obtaining the good promised ; yet
there is a necessary connection of order, between using the means
and gaining the blessing : thus, though the Lori^ promises many
signal blessings, in absolutely free promises, Ezekiel xxxvi.
25, — 29 ; yet. For all these things he will "be enquired of by the
house of Israel," verse 37. That persons ought to be in the use
of means, and have reason to expect a blessing in so doing, is
evident from many places in scripture, particularly, Prov. viii.
82, 33, 34. Matt. vii. 7, 8. These are wicked abuses of gospel

advantages, by these who receive the grace of God in vain.

These and the like attainments, experiences, graces and advan-
tages, are vain boughs and branches, from which they must come
down.

I mention another height that men must come down from, that
would answer the gospel-call, and that is the height of vain
apologies and excuses for their sin. There are some shifts and

456 THE DAY OF EFFECTUAL CALLING.

apologies that are very poor, mean, and low ones : but I will name
two that are very high and proud apologies.

The one is drawn from the translation of sin upon others, as if
they were not guilty, but only such as tempt and ensnare them :
hence some blame the devil only for that which is their own sin.
But, if you father your sin upon the devil ; it may be, indeed, he
is the father begetting ; but the flesh is the mother conceiving and
bringing them forth; "Every man is tempted when he is drawn
away of his own lust, and enticed," James i. 14. Some father their
sin upon God himself, as Adam did, when he said, " The woman
whom thou gavest to be with me, she gave me of the tree," Gen.
iii. 12. As if he had said, " If thou hadst not given me this com-
panion, I had not eaten." But, says the apostle, " Let no man say
when he is tempted, I am tempted of God," James i. 13. Yet thus
men are ready to justify themselves and condemn others ; yea, and
God himself.

Another proud and lofty apology is drawn from false compari-
sons ; men comparing themselves with others that are worse ; like
the Pharisee, that' compared himself with the Publican; "God, I
thank thee, that I am not as other men," Luke xviii. 11. As if he
had said, "Lord, I thank thee, I am not so ill as such a man, such
a rake, such a debauchee, etc. ;" and so hiding themselves under
the cover of a comparative righteousness. But, as runners in a
race hasten their pace, by looking to those that are before them ;
but do not slack it by looking to those that are behind them ;
what a folly is it, if we be running the Christian race, to look to
these that are behind, and reckon we are farther forward than
they, and therefore we need make no more speed in religion ! But
rather we are to^look to these that are before us, and be ashamed
that we are so far behind, and put the spur to our dull and
naughty flesh, that we may run " the race that is set before us,
looking unto Jesus, the author and finisher of our faith," Heb.
xii. 1, 2. You do not use to look to a poor begger, and say I am
richer than he ; and need no more : and will you deceive your-
self in the matter of religion, saying, I am better than such a man ;

and therefore I am right enough ! From these and the like

heights, men are to come down. Come down Zaccheus.

II. The second thing proposed, was. To shew in what respects
they come down, who answer the gospel-call. And here it may
be enquired, by what steps they come down ; and to what place or
situation they come down.

1st By what steps they come down. We name only these four.

THE DAY OF EFFECTUAL CALLING. 457

The first step is consideration : none come down from the
height of their vain confidences, till they be brought to considera-
tion and thought ; " I thought on my ways, and turned my feet
unto thy testimonies," Psalm cxix. 59. God complains of men
for want of thought and consideration; "The ox knoweth his
owner, and the ass his master's crib : but Israel doth not know,
my people doth not consider," Isa. i. 3. And it is the first thing
God calls people to, when he wills them to come down to meet
with him. Hag. i. 5, "Now therefore thus saith the Lord of hosts;
consider your ways."

The second step by which they come down is concern : people
may make a little step by consideration, and presently step back
again, and let the thoughts pass away ; like these who are slight
hearers of the word, that opens up and discovers their case : but
like men beholding their natural face in a glass, and go away, and
straightway forget what manner of persons they were ; therefore
the next step must be concern, deep concern about salvation,
saying, with the jailer, What shall I do to be saved ? Or, witb
Peter's hearers. Men and brethren, what shall we do ? The man
is awakened to a restless concern, in the use of appointed means,
how to get down from that dangerous and dreadful height, whence
he is ready to fall into utter ruin.

The third step is despair and disappointment : finding all his
legal hopes and expectations failing him ; all his legal endeavours
vain and useless ; yea, vanishing, dying, and giving up the ghost.
When a man comes down to this step, viz. to despair of help in
himself, and to despair of relief from creatures and means,
of themselves saying, as it is, Jer. iii. 23, " Truly in vain is salva-
tion hoped for from the hills, and from the multitude of moun-
tains :" By this step he just quits the grip of all those branches
which he had hold on, and trusted to. He finds himself disap-
pointed of these confidences, and that he cannot prosper therein :
" The Lord hath rejected thy confidences, and thou shalt not
prosper in them," Jer. ii. 37. Some are wrathfully disappointed ;
for, the Lord destroys them and their confidences both, as the
word here will read ; I will destroy thy confidences, and thou
shalt not prosper in them. But others are mercifully disappointed ;
when God famishes their false confidences, it is a plague even for
a man to prosper in them, and a mercy to be starved out of
them, and to be brought down by despair and disappointment.

The fourth step I mention is resolution : the soul now resolves,
through grace, to quit hold of all these lofty to-looks, and to come

458 THE DAY OF EFFECTUAL CALLING.

down and take hold of Christ alone, saying with the prodigal,
when he came to himself, " I will arise, and go to my father,"
Luke XV. 18. If he had not been starved, but had got bread
enough abroad, he would not have risen up to go to his father's
house. Thus when the Lord hedges up our way with thorns, that
we may not find our paths, then we come to say, " I will go and
return to my first husband," Hos. ii. 7. Indeed, none would come
to this resolution, if the Lord did not blast their vain confiden-
ces, so as to make them ashamed of them : " Thou also shalt be
ashamed of Egypt, as thou wast ashamed of Assyria ; yea, thou
shalt go forth from him, and thine hands upon thine head,"

Jer. ii. 36, 36, This resolution to come down to Christ,

though it be the best, yet it is the last shift that men take: see
the disposition of man naturally, Hos. vii. 1-1, " Ephraim also is
like a silly dove without heart : they call to Egypt, they go to
Assyria." The dove's yourig are taken from it every two months ;
and yet, like a silly bird, as it is, it builds in the same place,
where it was deprived of its young, never remembering it will be
robbed again and again, even as oft as it builds there : just so do men
build their residences where they cannot but be still bereaved, till
God bring them to put in practice this resolution to come down
and build low, upon the sure soundation. This leads me to the
next thing here : as by these and the like steps they come
down : so,

2dli/, To what place or position do they come down ? I shall
here but name these four things they come down to, when they
answer the gospel-call : Come down, Zaccheus.

They come down to self-denial. Matt. vi. 24; "If any man will
come after me, let him deny himself," says Christ. Self must be
abased, and Christ exalted: the soul that comes down to Christ, is
brought to self-abasement, self-abhorrence, self-judging, and self-
condemnation : yea, self-hatred and detestation ; " Now mine eye
seeth thee," said Job ; " wherefore I abhor myself, and repent in
dust and ashes," Job xlii. 5, 6.

They come down to the gospel-terms of life and salvation ; that
is, to the renouncing of all legal terms and conditions, to which you
can never come up. — You have heard perhaps, men speak of
coming up to the terms of the gospel, saying. You must be so and
80 qualified, humbled and penitent, before you can come to Christ:
why, this is, indeed, an ascending up, instead of coming down.
But the call is. Come down, Zaccheus ; to the terms of the gospel
market : that is, to get all things freely, " without money, and
without price ;" all things for nothing, Isa. Iv. 1.

THE DAY OF EFFECTUAL CALLING. 459

Tbey come down to God's righteousness, and submit to that,
quitting all righteousness of their own as filthy rags. This, proud
man has no will, by nature, to come down or submit to : " They
being ignorant of God's righteousness, and going about to establish
their own righteousness, have not submitted themselves to the
righteousness of God," Rom. x. 3. They that answer the gospel-
call, they come down to the sure foundation that God has laid in
Zion, disclaiming all confidence in the flesh ; all confidence in
their duties, prayers, tears, frames, and good affections or actions.

They come down to God's will, both his commanding and dis-
posing will: to his commanding will, saying. Lord, what wilt
thou have me to do ? Brought down to an appropriation of the
holiness of the law, and to a disapprobation of themselves for
want of conformity to it. They are brought down also to the
disposing will of God, to a submission to his providence, though
he should order poverty, adversity, reproach, and contempt, if it
be for his glory and their good. The man is delivered from the
power and rule of a murmuring spirit. It is much for proud na-
ture thus to come down.

III. The third thing proposed, was, To offer some remarks on
the DAY of effectual calling. We observe only these things
shortly from the context concerning it.

"It is a particular day, wherein the Lord gives a particular call
to such and such a person, as it were, by name ; Zaccheus, come
down. I have called thee by name." Though God, in calling his
children, doth not give them all the particular names wherein they
were baptized ; yet he particularizes them so as they are made to
see, that they, in particular, are called, as it were, by name : for,
God deals with their heart as particularly as if he were speaking
to none else ; yea, the Spirit of God directs the word as close as
Nathan to David, Thou art the man.

We remark, " That the day of effectual calling is a day of dis-
patch : Make haste and come down, says the text." Much busi-
ness is done and dispatched in that day: and the Lord does not
suffer the soul to linger, but hastens it, as the angels did Lot out
of Sodom. When Lot lingered, the angels pulled him out. God
cries to us by his word, saying, "Haste you, man, woman ; come
out of this world, lest you partake of the judgments thereof."
Men delay and are even averse from coming to God ; but, in the
day of effectual calling, Christ, the Angel of the covenant, by his
Spirit, pulls them out, and compels them to come down in haste :
in the day of effectual calling the soul makes haste. Now is the

460 THE DAY OF EFFECTUAL CALLING.

accepted time, and now is the day of salvation. I made haste ; I
delayed not to keep thy righteous judgments.

I remark, "It is a day of love and kindness, wherein Christ
gives a kindly look, as well as a kindly word." It is here said,
Christ LOOKED up to Zaccheus, and saw him. Zaccheus wanted
to have a look or a sight of Christ ; but he little thought that
Christ wanted to give a look to him. But as Jesus looked down
upon Peter, when he was too low, in order to bring him up; so
we may say, he looked up upon Zaccheus, when he was too high,
in order to bring him down. In both these cases the look was a
kindly look. Christ enjoins us to look unto him and be saved ;
but he must give the first look.

We remark, " That the day of effectual calling is a day wherein
Christ invites himself to an interview with the poor soul : for,
' To-day,' says Christ, 'must I abide at thy house.' " Here Christ
invites himself: and, indeed, when he calls effectually, he invites
himself to the house, to the home, to the heart of his people. He
seeks not our invitation, but precedes it : he is said to prevent us
with the blessings of goodness, Psalm xxi. 3. Kindness begins on
his side ; he lays himself in our way, by promises, and proffers of
mercy. O ! happy these to whom Christ is saying, " This day, I
must come to your house, to your family, to your closet, to your
dwelling."

I remark, "That the day of effectual calling is a necessary day;
'This day,' says he, 'I must abide in thine house.'" There is a
blessed necessity he is under; as it was with Christ, when he met
with the woman of Samaria, John iv. 5, it is said, "He must needs
go through Samaria." And, as it is said of his bringing in his
scattered flock, John x. 16, " Other sheep I have, which are not
of this fold : them also I must bring, and they shall hear my
voice." There was a necessity of purpose, of purchase, of promise,
and a necessity of love in the case; and the thing must take
effect.

We remark, "That the day of effectual calling is an abiding
day, so to speak : it is a day wherein Christ comes not to make a
transient visit, but a designed visit ; designing to tarry and abide :
This day I must abide at thy house." It is a set day, wherein he
desi"-ned from all eternity, to meet with such a soul. As it is said
of Israel, Psal. cii. 13, " The time to favour her, yea, the set time,
is come." A time set and appointed for his stay and abode in
order to shew his favour ; and though his sensible presence is not
still abiding; yet he gives such a visit, as to leave a pledge of

THE DAY OF EFFECTUAL CALLING. 461

his constant abode : " I will pray the Father, and he shall give
you another Comforter, that he may abide with you for ever,"
John xiv. 16.

We remark, " That the day of effectual calling is a meeting day
between Christ and the sinner : a day of communion and fellow-
ship between him and them ; wherein he makes homely and free
with them and theirs : ' To-day I must abide at thy house.' " As
if he had said, " You and I must be housed together : your house
must be my house ; your table my table ; yea, your heart must be
my home : I will not only stand at the door and knock, but I will
make kings keys ; you must open to me, and I will come in, and
sup with you, and you with me."

I remark, "That the day of effectual calling is a notable and
remarkable day." The day of effectual calling is a remarkable
day, and that in two respects, viz. the remarkable names, and the
remarkable signs and properties of it.

It hath remarkable names in scripture; it is called a day of
power, Psalm ex. 2. A day wherein God exerts his power, for
breaking the rebellion of the nature ; as he did in the case of
Zaccheus the publican. — It is called a day of espousals, and a day
of the gladness of Christ's heart. Song iii. 11. For then the match
is made up, between Christ and the believer. — It is called a day
of salvation, 2 Cor. vi. 2, " Now is the accepted time ; behold, now
is the day of salvation." It is true, every gospel-day may be so
called ; but, in a special manner, the day of effectual calling ; for
then, as Christ said to Zaccheus, it may be said, This day is salvSi-
tion come to thine house. — Again, it is sometimes called a day of
vengeance, Isa. Ixi. 2, The day of vengeance is in mine heart; for
the year of my redeemed is come. Then the Lord takes vengeance
on all spiritual enemies, sin, Satan, and strong corruption ; the
vengeance of God and the temple pursue them. — Sometimes it is
called a day of small things ? Zech, iv. 10, "Who hath despised
the day of small things?" The beginnings are ordinarily small,
but the latter end may greatly increase. — It is called a day or time
of love, Ezek. svi. 8, Behold, when I saw thee polluted in thy
blood, thy time was a time of love; for then he gives many a love
token. — It is called a day of life from the dead, as the day of the
conversion of the Jews shall be, Eom. xi. 15. Then the hour
Cometh "when the dead shall hear the voice of the Son of God,
and they that hear shall live," John v, 25. — In a word, it is called
a day of the Lord's making, Psal. cxviii. 24, " This is the day
which the Lord hath made; we will rejoice and be glad in it."

462 THE DAY OF EFFECTUAL CALLING.

All days are of liis making, but this especially ; ministers cannot
make such a day.

It is remarkable for the signs and properties of it. I name
four. It is remarkable for success, liberty, victories, and discov-
eries.

The day of effectual calling is remarkable for success, because
then the pleasure of the Lord prospers in his hand, and hearts are
drawn to him, as Zaccheus's heart here was ; for, he made haste and
came down. Why, then Christ rides in his majesty, according to
Psal. xlv. 3, 4. "Gird thy sword upon thy thigh, 0 most mighty;
with thy glory and thy majesty. And in thy majesty ride pros-
perously because of truth and meekness and righteousness." O
man, woman, came there ever a word of power to your heart that
made you a volunteer to the Son of God ? Such a word as went
out through, and in through your heart, and opened all the bolted
doors thereof to the King of glory ? It is a day remarkable for
success.

It is a day remarkable for liberty ; The Spirit of the Lord God
is upon me, because he hath anointed me to proclaim liberty to
the captives, and the opening of the prison to them that are bound,
Isa. Ixi. 1. Many have come hand and feet bound, tongue and
heart bound to preachings and sacraments ; but there came a word
of power that opened all their prison doors. The entrance of the
word gives light, life, and liberty ; liberty and freedom from all
the threatenings and curses of the law; freedom to enjoy and make
use of all the promises of the gospel; freedom to go in the strength
of the Lord, making mention of his righteousness, even of his only.
Then the man is at liberty to walk, to run, to fly, for his strength
is renewed ; he mounts up on wings as an eagle. Such freedom
had Zaccheus, when he not only received Christ joyfully; but
frankly forsook his former wicked way of living, and made resti-
tution of all the wrongs he had done, verses 6th, and 8th, of this
chapter, where the text lies. "And he made haste, and came
down, and received him joyfully." — "And Zaccheus stood, and
said unto the Lord; Behold, Lord, the half of my goods I give to
the poor : and if I have taken any thing from any man, by false
accusation, I restore him fourfold."

It is remarkable for victory ; victories over hearts, victories
over corruptions, victories over Satan. 0 Sirs, do any of you
remember the day when, though one would have given you all
the world, you could not get heart to follow the Lord in duties
and worship ; yet, lo ! quickly you had it to say, Or ever I was

THE DAT OF EFFECTUAL CALLING. 463

aware, my soul made me like tlie chariots of Aminadab ?' Wben
though you were frighted with legions of devils, and legions of
lusts, and great regiments of corruptions within you, or ever you
were aware, you were made- to believe and to lay hold on Christ,
and so, by faith, to turn to flight the armies of the aliens, and sa}^,
Through Grod I shall do valiantly : " Thanks be to God, which
giveth us the victory," 1 Cor. xv. 57.

It is remarkable for discoveries; such discoveries of God, as
makes the soul to say with Job, Now mine eye seeth thee ; where-
fore I abhor myself. Such discoveries of sin and self, as makes
one say with Asaph, So foolish was I and ignorant, I was as a
beast before thee. Truth, Lord, I am a dog ; I am a devil, a
monster. Such discoveries of the world and the vanity thereof,
as makes it appear nothing. Pleasures, and honours, and crowns,
and sceptres, all vanishing nothings. Such discoveries of spiritual
and eternal things, as make them appear in their excellency, and
makes the man to give transient thoughts to transient things, and
permanent thoughts to permanent things. But especially such
discoveries of Christ by the Spirit of wisdom and revelation, in
the knowledge of Christ, as makes him to be seen and admired in
his infinite worth and excellency, so as all things appear worthless
in comparison of him. The man sells his all for this pearl of great
price. He is seen in his fullness and sufficiency, as he in whom
dwells all the fullness of the Godhead bodily : in his fullness of
merit and Spirit, beauty and bounty, majesty and mercy, grace
and glory. He is seen in his wonderful raeetness and fitness for
glorifying all the perfections of God, and for answering all the
needs, straits and wants of the soul. The work of redempcion is
seen in him to be a work worthy of God's glorious excellencies, and
suiting to the soul's lost condition, which is made to go into this
method of salvation with wonder and admiration. O Sirs, have
you seen the King in his beauty, and beheld King Solomon with
the crown upon his head ? Have ever the beams of his glory shined
in upon your heart, according to 2 Cor. iv. 6, " God, who com-
manded the light to shine out of darkness, hath shined in our
hearts, to give the light of the knowledge of the glory of God in
the face of Jesus Christ?"

Some may think, 0 ! what is that the man is talking of? A
sight and discovery of Christ's glory ! That must be some wild
enthusiastic notion ; for our part, we never saw any glory beyond
that of the sun, moon, and stars. O poor soul ! saw you never
any greater glory than that? I tell you, there is infinitely greater

464 THE DAY OF EFFECTUAL CALLING.

beauty to be seen ; and if you say you believe the Bible, you must
own it. Is not the word in the Bible, " We all with open face
beholding as in a glass the glory of the Lord, are changed into
the same image from glory to glory ; even as by the Spirit of the
Lord?" 2 Cor. iii. 18. Is not that word in your Bible, "The
word was made flesh ;" — " and we beheld his glory, the glory as
of the only begotten of the Father, full of grace and truth ?"
John i. 14.

But may some think, What do you talk of seeing Christ! Is he not
at the right-hand of God in heaven ? It is true, we do not speak
of seeing him with the bodily eye ; The heavens must retain him,
till the time of the restitution of all things. It is not by any light
like that of visionaries; but we see the God-man by the eye of
faith, and spiritual understanding, in the glass of the word. We
see a God in Christ, reconciling the world to himself. We see his
grace, his glory, his beauty ; though yet we cannot express what we
see, we cannot explain to the world what we see : words cannot repre-
sent the beauty and glory that is in Christ, or the sweetness and com-
fort that is felt in him, when discovered. They that see him, can
say no more but that they see him all grace, all glory, all beauty,
altogether lovely : and it is no fancy or imagination of him. It is
no imaginary idea of Christ as man ; but it is, according to scrip-
ture, an intellectual apprehension of him as God-man : witness
Paul's experience. Gal. i. 16, He revealed his Son in me : and
David's experience, Psalm Ixiii. 2. O " to see thy power and thy
glory, so as I have seen thee in the sanctuary !" In a word, it is just
such a discovery of Christ as he was pleased to give of himself to
Zaccheus here, verse 10, "This day," said Christ, "is salvation
come to this house." — " For the Son of man is come to seek and
to save that which was lost." It is a view of Christ as the Seeker,

the Saviour, and Salvation, of the poor lost sinner. So much

concerning the DAY of effectual calling.

IV. The fourth thing proposed was. To give the reasons why
the Lord calls them to come down, and that with haste, in the day
when he calls effectually ; " Zaccheus, make haste, and come down."

And,

1st, Why he calls them to come down. He doth so, for the six
following reasons, amongst others.

We are called to come down because it is God's great end, in
the dispensation of the gospel of his grace, that, self may be abased
and Christ may be exalted. See Isaiah ii. 11, 17, " The lofty looks
of man shall be humbled, and the haughtiness of men shall be

THE DAY OF EFFECTUAL CALLING. 465

BOWED DOWJsr, and the Lord alone sliall be exalted in that day."
"And the loftiness of no an shall be bowed down, and the haughti-
ness of men shall be made low: and the Lord alone shall be
exalted in that day." The high and lofty One, who inhabits
eternity, cannot bear with high and lofty men, who inhabit
houses of clay, whose foundation is in the dust. Men must come
down either in a way of judgment or mercy, that the Lord alone
may be exalted.

The Lord calls men to come down, because, while they ascend
too high, they are in a dangerous state. Before they be effectually
called down, they are in danger of falling down and destroying
themselves. If they come not down ^ God's call, and with his
help, they will be brought down with shame and disgrace ; for,
" God resisteth the proud, and giveth grace to the humble :"
whereas, they that come down, and humble themselves under his
mighty hand, they shall be exalted, 1 Pet. v. 5, 6.

He calls us to come down, because the farther down we come,
in a state of due humiliation and abasement, the higher shall we
be set up in a way of exaltation and advancement. As it was
with the glorious head of the body, the church, his humiliation to
the lowest, made way for his exaltation to the highest honour ;
"No man hath ascended up to heaven, but he that comes down
from heaven, even the Son of man which is in heaven," John iii.
13. Where, by the bye, we may observe what a wonderful per-
son our Eedeemer is. In one respect he was never out of heaven :
for, when he was on earth, he calls himself the Son of man, which
is in heaven : and yet, in another respect he both descended from
heaven, and ascended to heaven : and both this low descent, and
high ascent, were necessary for him as our Surety : " Ought not
Christ to have suffered these things, and to enter into his glory ?"
Luke xxiv. 26, And, indeed, in some conformity to him, all that
ascend, must in some respect descend ; and the lower they come
down, the higher will they be raised up.

They are called to come down, that so Christ may have a foot-
stool on which he may mount his throne, and *that free grace may
be exalted in their salvation. While men are proud and lofty, and
standing upon their altitudes and eminences, boasting of their own
strength, glorying in their own abilities, resting on their own
righteousness, and building their hope and confidence in their own
excellency, industry, endowments, natural or acquired, Christ is
T)ut out of his throne, and free grace, reigning through his right-

eoasuess, cannot be exalted. But when once a man begins to come

30

466 THE DAY OF EFFECTUAL CALLING.

down, lie is content to be, as it were, a stepping-stone for Christ to
be mounted up ; satisfied to be a debtor to free grace, reigning
through the blood of Christ to all eternity. "Where is boasting
then ? It is excluded." It is excluded ! " By what law ? Of
works? Nay, but by the law of faith," Eom. iii. 27. Christ is
made, — wisdom, and righteousness, and all, that no flesh might
glory in his presence • but that he that glorieth might glory in the
Lord.

They are called to come down, that they may be valley ground
for receiving the seed of the word, and being fruitful, which they
cannot be, while they remain on their heights, no more than the
tops of high rocks can be*expected to prove a fruitful soil. Christ
is "the rose of Sharon, and the lily of the valleys," Song ii. 1.
He loves to deck and beautify the low valleys, and make them
fruitful and fragrant with his presence.

They are called to come down, that they may meet with Christ,
and be housed with- him, who loves to dwell and be housed with
the humble : " For thus saith the high and lofty One that inhabit-
eth eternity, whose name is Holy ; I dwell in the high and holy
place, with hira also that is of a contrite and humble spirit, to re-
vive the spirit of the humble, and to revive the heart of the con-
trite ones," Isa. Ivii. 15. This was the reason why Christ called
on Zaccheus to come down, that he might meet with Christ, and
that Christ, and he may be housed together: "Make haste," says
he, "and come down; for to-day I must abide at thy house."
And this comprehends many more reasons, why, in a day of
effectual calling, they are called to come down. Why, they must
come down to get a better look of Christ, than they can have by
climbing upon a tree. They must come down to embrace Christ,
and receive him in their arms. Down to entertain him in their
house and in their heart. Down to worship at his feet, of whom
the Father has said, And let all the angels of God worship him.
They must come down to tread in his steps, and keep the same
ground. And in a word, they must come down to walk with him,
Micah vi. 8, " Walk humbly with thy God." Or, as it is in the
Hebrew, humble thyself to walk with God. Proud man scorns
to walk with a meek and lowly Jesus ; yea, with the high and
glorious God, but wants to be as gods, and above God : but you
must come down and humble yourself to walk with God.

'^dly, Why must they make haste and come down ? What is
the haste, say you ? Why, there is need of that haste here which
David speaks of, Psal .n cxix. 59, 60, " I thought on my ways, and

THE DAY OF EFFECTUAL CALLING. 467

turned my feet unto thy testimonies." Then it follows, " I made
haste, and delayed not to keep thy commandments." There is
need of answering the gospel-call in haste.

Because time is hasting away ; the wings of time are flying with
the utmost speed. O Sirs, time, time; short and precious: there-
fore, make haste and close with Christ, while it is the accepted
time, and day of salvation.

Because the day of salvation is hastening away : gospel offers,
sermons, and sacraments, ministers and ordinances, all are in haste.
I have read of the birds of Norway, where the days are shortest,
that the birds are swiftest. The day of grace being a short day,
there is need of haste : Now is the accepted time, now is the day
of salvation.

Because death is making haste. That black scythe is mowing
down old and young, like grass, here and there ; and death shuts
the door of gospel-offers for ever; therefore there is need of
haste.

Because judgments are making haste; temporal judgments and
spiritual judgments : and the particular judgment at death, and the
general judgment of the great day. All are making haste, and
crying to us to make haste to get into the city of refuge before it
be too late, and the avenger overtakes us.

Eternity is making haste. The angol is about to cry, with his
hand lift up to heaven, and to swear by him that liveth for ever
and ever, that time shall be no more. Rev. s. 5. What then will
follow ? Nothing but eternity ; eternity of weal or wo.

Because Christ is calling on us in haste, saying, Come, come ;
Whosoever will, let him come. His language not only is. Come to
me, poor soul ; but also, Come with me : come with me from
Lebanon. He is making haste to put a close to his word of re-
demption by power, even as he was in a haste to accomplish the
work of redemption by price ; and he will never rest till he hath
it to say of this, as of the former, it is finished.

V. The fifth thing proposed, was. To deduce some inferences
for the application. Is it so. That in the day of effectual calling,
there are heights to which men are apt to climb, from which the
Lord calls them to come down, and hastily to come down ? Then
hence, I infer these following things.

See how high and haughty men are by nature ; for as mean and
low as they are, yet they affect heights from whence they must
come down. The heights to which they aspire arc several ways
expressed in scripture and whence they, like Zaccheus, need to

468 THE DAY OF EFFECTUAL CALLING.

haste dovva. Some are as high as the towers on which they build
their hope ; thus it is said, The rich man's wealth is his strong
tower. Some are as high as the mountains on which they confide;
but in vain is salvation looked for from the hills, or multitude of
mountains ; truly in the Lord only is the salvation of bis people.
Some would be as high as the clouds : but they are called clouds
without water, and morning clouds that pass away. Some would
be as high as the stars ; but they are called wandering stars, to
whom is reserved the blackness of darkness for ever. Yea, some
are said to be as high as heaven in respect of certain privileges ;
but though they are exalted unto heaven, they shall be cast down
to hell. What shall I say ? Men affect to be even as high as
God : Ye shall be as Gods, was the first temptation ; and this
prevailing, men set themselves in the throne of God ; yea,-would
exalt themselves, like so many Antichrists^ Above all that is
called God : and hence spurn at the government of G od, and
strive with their Maker: and hence no wonder that men seek to
be above one another ; yea, to be gods over others. The spirit of
Diotrephes, and love to have the pre-eminence, and to be Lords
over God's heritage, and over men's consciences is too evident in
many.

Honce see, that the gospel-market may be called a down-coming
market ; and gospel-grace, down-bringing grace. Men generally
have a false notion of the gospel. So much do they aftect to be
high, that they think, if they see Christ, they must climb up, and
be very high, very holy, very good, very penitent ; yea, very
eminent folk; but know not that they must comedown from their
heights, from their imaginary holiness and goodness, and be laid
flat with the ground, and be nothing. They must come down
from that thought that they are rich, and increased with goods,
and stand in need of nothing. This thought will keep them away
from Christ. But they must think, and know, that they are poor,
miserable, wretched, blind, and naked : and that they stand in

need of everything. Hence, I say, the gospel-market may be

called a down-coming market, where the price of wares doth not
rise but rather fall. It is true, all the gospel wares and riches
are bought with the price of blood, blood of infinite value. It
was a high price to Christ ; but to you in the gospel offer, the
price is no price at all ; for, all the buyers are to buy, without
money, and without price. Yea, the price falls lower than men
can think or imagine. This market is lower that the Popish
market, where good works are the price ; lower than the legalist's

THE DAY OF EFFECTUAL CALLING. 469

market, where such and siach good qualifications are the price.
Lower than the Arminian market, where the act of believing, by
the power of free-will, is the price. It is not a market of man's
free will, but of God's free grace ; nor of the power of nature, but
of grace. It is a flying on the wings of grace, to the throne of
grace : and this sovereign grace brings down all to her footstool,
that share of her royal bounties. They are made content to be
debtors to free grace.

Hence see the reason of God's dispensations towards his people
that are of an humbling and down-casting nature. As he calls
them by his word, so also by his providence, to come down and
lie at his feet. The children of grace have no reason to grudge
the want of these things, which they are naturally ready to trust
to. It is a mercy to be brought down. It may be, God denies
you riches ; well, perhaps they would have been your confidence.
Perhaps he denies you frames and enlargements ; well, it is possi-
ble, you would have rested on these, as your refuge and righteous-
ness. People may be mistaken concerning God's way towards
them ; it may look like wrath, when it is love. God disappoints
you in all your own ways and shifts, and that by down pulling
dispensations, breaking the branches you hang by. The fiery
serpent stings you; why? It is not to kill you, but to make you
look to the brazen serpent, Christ, on the pole of the gospel. The
avenger of blood pursues the soul out of all his lurking holes ; but
it is to drive you to the city of refuge. A deluge of heavy judg-
ments may come ; but it is not to drown thee, but force thee to
the ark. Personal afflictions, family afflictions, natural afflictions,
all are levelled for breaking down your false confidences, and
bringing you down to Christ. See Hos. ii. 8. — 14. The matter
is, if God has a mind to convert thee, he will never leave thee,
without some one thing or other upon thy soul, tossing thee,
wearying thee, vexing thee ; that thou shalt never have quiet, till at
length thou land upon Christ. Such is the baseness and degener-
acy of man's nature ; we are like Joab, Absalom sent for him, he
will not come ; then comes the second summons, no ; he will not
answer. Well, says he, I will give a summons of another nature,
and so he goes, and sets all Joab's corn-fields in a fire : destroys
all his confidences, as Jer. ii. 37. The corn-field of hopes and
props must be set a-fire ; thus Manasseh could never be brought
dowu till brought to extremity among the thorns in Babylon, and
then he knew that the Lord was God.

Hence see the nature of true faith ; it is a coming down. It is

470 THE DAY OF EFFECTUAL CALLING.

sometimes called a coming out, when it respects a leaving ttig
world, and the Antichrists therein ; Come OUT of her, ray people,

Kev. xviii. 14. Sometimes it is called a coming in, when it

respects a being housed with Christ; "Compel them to come IN
that my house may be filled," Luke xiv. 23. — Sometimes it is
called a coming up, when it respects a mounting heaven-wards ;
" Who is this that cometh up from the wilderness, leaning upon
her Beloved ?" Song viii. 5. — Sometimes it is called a coming
down, as here, and elsewhere, particularly, Isa. slvii. 1, " Come
DOWN and sit in the dust," etc. And thus faith may be designed,
as it respects the soul's descending from all these heights men are
ready to climb and aspire unto. It is a coming from self- exaltation to
self-humiliation. No grace sets a man so high in God's esteem, nor so
low in his own esteem, as that grace of faith ; which, viewing God's
infinite excellency, make the creature sink to nothing. By un-
belief we set ourselves up before God, but by faith we come
down.

How reproveable are they, who instead of coming down, and
sitting in the dust, are setting themselves up on such heights as to
ascend presumptuously the very throne of God ; pretending a zeal
for Zion's King, and yet abusing his authority, and prostituting
his royal prerogatives, by their pretended censures and excommu-
nications, passed without any power, but what is sinfully arrogated
and assumed, without any cause or ground, but what is imaginary
and fictitious, as hath been documented unto the world. Yea, prose-
cuted violently to the exposing of the discipline of God's house, and
matter of laughter to a vain and profane generation, while exer-
cised against those whom it cannot be executed against by the
law of God, or man ; nor by any rule of scripture or reason. If
any enquire, how the proceedings of the separating Brethren, in
these matters, appear to be sinful heights, and unwarrantable
extremes, and extravagances, and a sinful climbing up, instead of
coming down to keep upon solid ground? Why, that this work
of separatists is not of God's approbation, or agreeable to his word,
will appear in these particulars.

If it is a work that deviates from the good old way; Jer. vi- 16,
"Thus saith the Lord, Stand ye in the ways, and see, and ask for
the old paths, where is the good way, and walk therein ; and yc
shall find rest for your souls." Chap, xviii. 15, "Because my people
hath forgotten me, they have burned incense to vanity, and they
have caused them to stumble in their ways from the ancient paths,
to walk in paths, in a way not cast up."

THE DAY OF EFFECTUAL CALLING. 471

If it be supported and carried on with lies, calumnies, and re-
proach ; Isa. xxviii. 17, "Judgment also will I lay to the line,
and righteousness to the plummet : and the hail shall sweep away
the refuge of lies, and the waters shall overflow the hiding-places."
Ezek. xiii. 22. "Because with lies ye have made the heart of the
righteous sad, whom I have not made sad ; and strengthened the
hands of the wicked, that he should not return from his wicked
wa)^, by promising him life."

If it covers violence with a mask of zeal ; God hates robbery
for burnt-offering: "For I the Lord love judgment, I hate robbery
for burnt-offering;" Isa. Ixi. 8. "And him that loveth violence
his soul hateth," Psalm xi, 5.

If consequently it turn the keys of the temple into swords and
staves, and instruments of fury, and fiery persecutions : " Then
Jesus said unto the chief priests, and captains of the temple, and
the elders, which were come to him, Bp ye come out as against a
thief, with swords and staves ? " Luke xxii. 52. " For thy
violence against thy brother Jacob shame shall cover thee, and
thou shalt be cut off forever," Obadiah verse 10.

if it bear the mark of madness, or of men's being plagued in
their prudentials; "Therefore, behold, I will proceed to do a
marvelous work among this people, even a marvelous work and a
wonder : for the wisdom of these wise men shall perish, and the
understanding of their prudent men shall be hid," Isa. xxix. 14.
" The days of visitation are come, the days of recompense are
come ; Israel shall know it : the prophet is a fool, the spiritual
man is mad, for the multitude of thine iniquity, and the great
hatred," Hos. ix. 7.

K it foster pride, arrogance, and lordly pre-eminence : Zeph ii.
10, 11, " This shall they have for their pride, because they have
reproached and magnified themselves against the people of the
Lord of hosts. The Lord will be terrible unto them: for he will
famish all the gods of the earth ; and men shall worship him,
every one from his place, even all the isles of the heathen."
8 John verse 9, "I wrote unto the church : but Diotrephes, who
loveth to have the pre-eminence among them, receiveth us not."
And if it lead men to act the part of lords over men's consciences.

If it shun the light. John iii. 20, " For every one thatdoeth evil
hateth the light, neither cometh to the light,- lest his deeds should
be reproved."

If it make men unnatural and unsociable ; Eom. i. 81, " Without
understanding, covenantbreakers, without natural affection, im-

472 THE DAY OF EFFECTUAL CALLING.

placable, unmerciful." — ^— The prodigious heights, that are of
such a- nature and tendency, and have such concomitants, that
they that climb them, must come down humbly, otherwise they
will fall down headlong.

Hence see, that few are called effectually, because few have come
down to entertain Christ in their hearts and houses. They have
no will to come from the tree they have climbed ; they hold fast
by the branches thereof. Many hold so long by some rotten
branch, that they are in danger of letting Christ go his way, and
call no more, saying, My Spirit shall no longer strive with them.
But here is a mark of effectual calling, the soul is made, gladly
and hastily to coiue down to Christ ; down to his school, as a
Prophet, to be taught of him ; down to his altar, as a Priest, to
be accepted in him ; down to his footstool, as a King, to be blessed
and ruled by him. — Why, say you, must we not come up to
Christ and up to his terms ? Nay, man, you are far enough
up already : you are for more terms than he is seeking of you.
He seeks that you come down from all terms, conditions, and
personal qualifications; to a renunciation of your all, which is
nothing, and to an embracing of Christ's all, which is all in all.
The soul, in effectual calling, is made to come down from self-
love, to self-loathing ; from self-estimation, to self-abhorrence ; from
self-will to God's will ; from self-ease, to an enduring of hards I) ip,
and a taking joyfully the spoiling of our goods, by plunder, and
the spoiling of our names, by reproach and calumny : down from
self-confidence, to a renouncing of all confidence in the flesh, and
a placing our confidence only in God : from self-fullness and suffi-
ciency, to self-emptiness, and contentment to be beggars at the
door of grace's all-sufficiency, and daily travellers between creature-
emptiness, and Christ's fullness. Down from self-righteousness,

to a counting all our own righteousness but filthy rags. A sight
of God, as so glorious in holiness, that this attribute cannot be
vindicated without a perfect obedience ; and so glorious in justice,
that this attribute cannot be satisfied without a condign satisfaction
of infinite value ; both which are only to be found in Christ. This
brings down all lofty thoughts of self-righteousness, and makes the
soul cry out. In the Lord only have I righteousness. In a word,
a day of effectual calling is a down coming day : the soul that
■was rich and increased v/ith goods, comes down to his shop to buy
his wares, his tried gold, his white raiment, his eye-salve. The
soul that was climbing too high, comes down to sit under his
shadow, who is the tree of life ; down to his pasture who is the

THE DAY OF EFFECTUAL CALLING. 473

good shepherd ; down to his wine-cellar, to be fed and feasted with
him in his banqueting-house; down to his green bed of fellowship
with him, in his pleasant fruits.

See hence how unkind it is to delay when Christ is calling us to
haste and come down, and saying, To-day, even to-day, I must
abide at thy house; I would be in to thy heart : "Now is the
accepted time." The present time is the time wherein God calls
you to come down and work in his vineyard. When death comes
he will call you no more. The present time is the time wherein
he is casting open his door to all beggars, saying. To-day ye may
be saved ; if ye delay till to-morrow, the door may be for ever
shut. The present day is the day wherein the judgments of God
are begun ; his judgments are in the earth, and the inhabitants
thereof are to learn righteousness. Come down, and own that
ye are yet to learn the lesson of coming down, instead of climbing

up. There are three things should be considered by you that are

lingering and putting off the time.

Your delay hardens you heart : Go thy way, said Felix, I will
hear thee at a more convenient time ; but that time never came.
Time is not at your command.

Your delay wearies God, and not man only ; I am weary with
forbearing, saith God ; and with waiting on this generation : If it
be a small thing to weary man, saith the prophet, will ye weary
my God also ? If you wear out his patience, you are undone for
ever.

Can you tell how long God will spare you? Can you tell me
that you will be out of your grave till this day eight days ? Do
you know what a day may bring forth ? Then, this moment,
hearken to his call, when he is saying. Haste, haste ; make haste,
and come down.

Hence see the duty of all that hear the gospel, namely, to come
down and sit in the dust, and to quit hold of all the branches by
which they are holding, that they may come and take hold of
Christ, the righteous branch. Let me here, exhort, excite, and
direct you.

Let me exhort you to come down, and quit hold of all the
branches wherein you confide. What branches?

Some hold to the branch of worldly confidences, minding only
earthly things, and cast anchor there, making earth their heaven ;
but this world is like a floating island, such as some we read of,
where it is folly for sailors to cast anchor, lest the land swim away
with the ship. Oh ! dangerous trusting to floating and flying
things.

474 THE DAY OF EFFECTUAL CALLING.

Some hold by the branch of carnal excuses, when invited to
come down to the gospel supper with Christ, Luke xiv. 18, 19, 20,
They all made excuse ; and, among the rest, one said, " I have
bought five yoke of oxen, and I go to prove them." Augustine
made these to represent the five senses, which men want to gratify;
instead of coming to Christ ; called a yoke, because we have them*
as it were, in pairs; two eyes, for seeing; two ears, for hearing;
two nostrils, for smelling ; two jaws, for tasting ; and a twofold
feeling, outward and inward : and a yoke of oxen, because occu-
pied about the earth, and earthly things : but. Come down,
Zaccheus ; come down from the top of Amana and Hermon, from
these mountains of vanity.

Some hold to the branch of proud self, setting themselves above
all others, and embracing even the doctrine of devils, such as that,
of forbidding to marry, and commanding to abstain from meats,
1 Tim. iv. 1, 2, 8. * * * But pride must down, for it is abomi-
nable in the sight of God.

I have read a pretty story, or a pretty fable, "Of an angel and
a hermit travelling together: the first thing they met with, on
their way, was a stinking carrion ; at which the hermit stopped
his nose, but the angel smiled ; afterwards they saw a strumpet
decking herself proudly and pompously, at which the hermit
smiled, and the angel stopped his nose." The moral teaches us,
That nothing is more abominable to God, and his holy angels,
than pride and vanity; and of all pride, none more hateful to
God than religious pride ; men's saying, Stand by, for I am holier
than you : these are a smoke in his nose, a fire that burneth all
the day, Isa. Ixv. 5.

Some hold by the branch of human precepts and examples ;
their fear toward God is taught by the precepts of men, Isa. xxix.
13 ; for which God there threatens to make the wisdom of their
wise men to depart, and vanish into folly, verse 14. When peo-
ple make the precepts and examples of men, be they never so
good, their rule, their Bible, no wonder that they turn aside into
crooked paths, and be led forth with the workers of iniquity. I
mentioned some heights formerly, that men attempt to climb in
vain, and from which they must come down: I do not here resume
them.

Some, I may add, hold by the branch of their own good pur-
poses and resolutions ; some by the branch of their own good
duties and earnest prayers ; but these confidences will fail you :
therefore, Come down, Zaccheus ; come down to Christ ; for, many

THE DAY OF EFFECTUAL CALLING. 475

shall seek to enter in, and shall not be able, because they come
not down to Christ, and to the straight and narrow way; so straight
and narrow is the gate, that you cannot enter with the bunch upon
your back, whether the bunch of sin and wickedness, or the
bunch of your legal services and righteousness.

Some hold by the bunch of their good affections-: they have
been so and so affected in hearing and communicating ; they have
shed tears at ordinances sometimes, and wept abundantly; and
therefore may they not expect that this will do them good, and render
them the more acceptable to God ? Nay, man, what a tender twig
it that you are trusting to. You may be as joyfully affected at
a comedy, or dreadfully affected with a tragedy: is there any reli-
gion in these affections ? or anything beyond nature ? or any real
mark of grace therein ? Nay : come down, Zaccheus, to the Jor-
dan of the blood of Christ, and ^wash there, and not in the puddle
of thy own tears, otherwise thou hast no part in Christ. Come
down, and let him wash you, who says, If I wash thee not, thou
hast no part in me.

Some, again, hold by the branch of their own home bred faith,
saying, " We believe as well as we can ; and may we not hold
there ?" Nay, nay: come down, Zaccheus ; the object of faith is the
author of faith, and the all of faith ; yea, the act of faith, whereof
we are the subject acting, is an owning Christ to be all, itself to
be nothing. The faith of God's operation quits its hold of all
things ; and of itself too ; and throws itself into Christ's arms,
that he rnay take and keep hold of it.

Finally, Some hold by the branch of legal hopes and expecta-
tions, saying, " Why, if I cannot believe of myself, I will wait ;"
not doubting but this they can do : still some twig of old Adam
they will hold by. But, come down, Zaccheus ; and know that
you are not sufiicient of yourself to think any thing as of your-
self ; your sufficiency must be of God in Christ ; therefore, come
down.

I shall endeavour to excite you by a few motives. Meantime,
this call concerns sinners and saints both ; for, as unregenerate,
proud nature, that is still aspiring to climb and clasp about the
forbidden tree, needs to come down ; so the remains of proud
nature, in the regenerate, makes it the duty of saints to be still
coming down. Honest communicants, though they have commu-
nicated never so worthily, and acceptably, and have come down to
entertain Christ in their house, and heart ; yet, through the re-
maining power of natural pride and self, being ready always to

476 THE DAY OF EFFECTUAL CALLING.

put confidence, even in received graces, frames, enlargements,
attainments, or some old-covenant twig : some good thing done
by them, or wrought in them, instead of trusting only to the
righteousness of Christ, and living wholly upon the grace that is in
him ; therefore, they need daily to be coming down, and walking
humbly with their God, and keeping themselves down with him
in the low valley.

The exhortation then concerns sinners and saints both : and for
motives consider,

That the market of grace is as low as ever it was ; therefore,
come down, if you would buy the pearl of great price. Here you
may buy cheap, and sell dear : Buy the truth, and sell it not.
You are to buy the pearl for nothing, by taking it freely ; but you
may not sell it for a thousand worlds. Here is the richest pearl
for the lowest price. It is to be had at a lower rate than ever you,
or any mortal could have expected. If you bid high, you cannot
have it ; the market is as low as your heart could wish. Christ
offers himself freely to the vilest and blackest sinner here ; and
if you cannot think or imagine it is so, then I must tell you, that
the market of grace is lower than you can imagine it is, or than
your proud heart can think it is. Your lofty spirit thinks always
there must be some terms or conditions required of you as the
price ; but come down, for the market is fallen far below your
price. For, as all things are ready to your hand ; so all things
are to be had " without money, and without price," Isa. Iv, 1. It
is lower than you can think it; therefore, come down with
every high thought that exalts itself against the knowledge of
Christ.

Come down ; for, while you are climbing too high, you are in
danger of falling, and breaking your neck. It was by climbing
too high at first that our first parents fell down to the pit of ruin.
The prevalence of that temptation, " Ye shall be as Gods," made
them fall into such a low state, that instead of being as Gods, they
became as devils. Again,

Consider further. That you must come down with a vengeance,
if you come not down by choice to Christ, when he calls you.
God has sworn by himself, that every knee shall bow to him,
Isa, xlv. 23 ; Rom, xiv, 11. If you come not down to kiss the
Son, voluntarily, wiih a kiss of subjection ; you must be brought
down violently and wrathfully ; therefore, come down, " lest he
be angry, and ye perish from the way, when his wrath is kindled
but a little," Psalm ii. 12, * * * '

THE DAY OF EFFECTUAL CALLING. 477

If ye do not come down, ye cannot come profitably. Many
come up to ordinances, they come up to coramunioa solemnities :
but they do not come to profit, they reap no success, because they
do not come down. — They come most profitably who come down
to Jesus' feet, to wash them, and wipe them with the hair of their
head.

Consider that to come down is the way to come up, even as hu-
miliation is the way to exaltation : Humble yourselves under the
mighty hand to God, and he will exalt you. Yea, the farther
down you come, the farther up will you mount. The deeper root
you take downward, the more fruit will ye bring forth upward,
to the praise and glory of God. For,

Consider, the great and high God loves to come down, and
dwell with those who come down : " Thus saith the high and lofty
One that inhabiteth eternity, whose name is Holy ; I dwell in the
high and holy place, with him also that is of a contrite and hum-
ble spirit, to revive the spirit of the humble, and to revive the
heart of the contrite ones," Isa. Ivii. 15. He loves to come down
to be all in them, that come down to be nothing in their own eyes.
He loves to come down and dwell with those that dwell low ; and
to come down and sit with those who sit in the dust. His voice
is, " Come down, and sit in the dust," Isa. xlvii. 1. And after-
wards his voice will be, " Awake and sing, ye that dwell in dust,"
Isa. xxvi. 19. He will go down with them, and dwell with them,
till he bring them up, even down to the grave with them, from
thence to bring them up : " But if the Spirit of him that raised up
Jesus from the dead dwell in you, he that raised up Christ from
the dead shall also quicken your bodies by his Spirit that dwelleth
in you," Komans viii. 11.

We shall now close with a word of direction. Would you fall
in with this call, to make haste, and come down to Christ ; there
are two advices I would give. 1. Study, through grace, to open
your eyes to see him. 2. To open your ears to hear him ; for, if
ye but see his face, and hear his voice, you will quickly come
down to him.

Study to open your eyes to see him; and there is a twofold look
you are to take of him. 1. To look down, and see how low he
was. 2. To look up and see how high he is.

Look down, and see how low he was in his state of humiliation.
Christ came down to you, and for you, that you might come down
to him: he came down to this earth, in assuming your nature ;
down to the womb of a virgin ; down to a manger ; down to a

478 THE DAY OF EFFECTUAL CALLING.

sorrowful life ; down to a shameful death ; down to the grave !^
O Sirs, has God come so far down to you, and will you not come
down to him? O proud sinner, it well becomes you to come down
to his feet, down to the dust, down to nothing before him. Yea,
he has not given over coming down to you ; for, now he comes
down by his word, and down by his Spirit, to deal with you to
come down to him.

Look up, and see how high he is, in his state of exaltation at
the Father's right hand. The higher he is, the lower doth he look
down towards you ; and the lower he looks down, and deigns to
cast his eye upon you, the more will you hasten down to hide
yourself in the dust ; especially if you look up, and see how high
and lofty his throne is, and what a glorious, rich, and opulent Lord
he is. Here I may allude to what Joseph said to his brethren,
Gen. xlv. 9, " Haste ye, and go up to my Father, and say unto him.
Thus saith thy son Joseph, God hath made me lord of all Egypt,
come down unto me, tarry not." 0 Sirs, look up, and see how
high Christ is now: God hath made himself both Lord and Christ:
Lord of heaven and earth, and all things : therefore, down to him,
and tarry not. Make haste, Zaccheus, and come down.

Study to open your ears and hear him ; hear him calling you,
as he did Zaccheus, " Make haste, and come down ;" and hear
him promising, as he did to Zaccheus, " To-day I must abide at
thy house."

Hear him calling you particularly, as he did Zaccheus, " Make
haste, and come down," who, whenever he heard Christ calling on
him in particular, then he came down. O then, hear him calling
you man, you woman, whether old or young, though he does not
give you your particular name, John, James, or Mary ; yet if
your general name, a guilty Sinner, be also your particular name,
then you guilty sinner, in particular, are called upon to make
haste, and come down to him, quitting hold of all your vain con-
fidences, and false rests, and carnal refuges. On these heights,
you will not see Christ, so as to entertain him in your heart and
house. Therefore, hear the call ; O hear him calling on you in
particular, and then you will come down. And, again.

Hear him promising, as he did to Zaccheus, " To-day I must
abide at thy house." O Sirs, whenever Zaccheus heard him thus
promising, he speedily came down ; and so will you, if you hear
him promising, and found your faith upon his promise. Well,
Sirs, the Lord is in haste, speaking to you ; " To-day if ye will
hoar his voice, harden not your hearts." Why, to-day, I must be

THE DAY OF EFFECTUAL CALLING. 479

in your house, in your hearts ; there is a blessed necessity on
my part and yours both. I must be in, and you must make open
doors unto me. Another promise of this sort you have, John x. 16.
" Other sheep I have, which are not of this fold : them also I
must bring, and they shall hear my voice." I must bring them,
and they shall hear my voice. 0 Sirs, hear then a promise with
a promise, importing the necessity of the accomplishment. Do
you hear him saying in effect, O poor sinful creature, many a
call you have gotten and slighted ; but now I will not take one
refusal more ; to-day I must be in : this day, this hour, this
moment, I must be in r I must have your heart. Well, if Christ's
necessity and your necessity meet together ; that he must have
you, and you piust have him, that you will come down joyfully

to him. Hear him then in his promise ; and let your faith be

founded upon his word of promise, and not upon this or that good
in you ; for this is to stay up, instead of coming down. It is a
piece of pride, as if you scorned to come to him in rags, like
beggars : but down, down, man, upon your knees, before him : be
content to come to him in rags, that he may clothe you ; in your
poverty, that he may enrich you ; and with all your plagues, that
he may heal you.

Faith must stand upon God's great and precious promise. Some
will say, If I had faith, I would believe. But, what sense is here?
This were to build your faith upon your faith. 0 my dear friends,
consider this, for your eternal good ; is it not more reasonable to
say, If I had good security, I would believe ; If I had God's bond,
his word, his promise, I woidd believe ? Now, God has given to
the whole visible church many gracious promises: To them
belongs the covenant. The promise is to you, and to your chil-
dren : and your right thereto is sealed in baptism ; and upon these
promises you are to build your faith and hope. And if thus
you hear him calling, and hear him promising, then it is impossi-
ble you can stay any longer away from him. You will come down
speedily, and entertain him in your heart, and house ; and walk
humbly with him all you days, till he take you up to walk with
him in white, in the higher house.

May the Lord bless his word and to his name be praise.
' 1750.

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AUG 7 - 1946